joyned to us so are we to Christ by believing in him and this is a real and true Union but a Spiritual one not that we are thereby united to Christs soul but to his body also and by his humanity to his Deity and by both to God the Father and the holy Ghost which is an admirable prerogative If any say How can this be Christ being in Heaven and we on Earth It is so by the Spirit on Gods part and Faith on ours Those joyn things far distant in place most nearly together If any say I cannot see nor comprehend how this should be If we cannot no marvel for its a great mystery which we are to believe and adore in our hearts The benefits hereof are unspeakable as the honor most glorious for by vertue hereof we that were as dead as blocks and stones draw spiritual life and Grace to become new Creatures to dye to sin and to lead a righteous life as the members receive sence and motion from the head and the Vine-branches sap from the root Hereby also we have title to Christ and all his good things He also bears our troubles with us and hereby our souls shall be as filled with Grace here so taken up to glory with him at death and the body remains united to Christ even in the grave by vertue whereof it shall be raised up a spiritual and glorious body to be glorified for ever And this is yet so much the more absolute and blessed a Union because its indissolveable No violence of Satan nor any other Enemy can break off the same He hath not therefore fastened us as stones into this building to be ever pulled out any more If they had been of us saith the Appostle they should have continued with us What God hath joyned together who can separate 1. This is for instruction to all that are believers and so members of this body stones of this building that they walk in their conversation answerable to such high Dignity to such an Union The Members must be like the Head the stones answerable to the Foundation as the Fruit to the true Vine Take heed they disgrace not themselves and their stock by bringing forth sowre fruit even of the wilde Olive of their own sinful and corrupt nature but mortifie the same more and more But how cometh it to pass that they which are graft into Christ should bear any sowre Fruit Even because there are some suckers of our own crabbish and sinful nature shut out and have through heedlesness and want of care grown apace and which we must pluck off by any means 2. Comfort to all believers O admirable priviledge to be joyned into one with Christ and with God! What grace or good thing can he stand in need of that is joyned to such a plentiful and living head He cannot but mortifie the strongest Corruptions overcome the greatest Temptations perform the most difficult Duties Such thou mayest draw from thy head but make no obstructions by sin Keep open the passages and by the Word Sacraments Prayer and other like means fetch Grace from Christ Jesus He also will strengthen thee and even in the fiery Fornace be present with thee and after take thee up to glory neither shall all the power of Hell ever seperate thee from him for though Hypocrites that hang on onely by the untemperated morter of outward Profession shall fall off thou that art saudered into Christ by the Spirit of God shalt never be pluckt off 3. To discard all those that profess themselves believers and stones of this building and yet have no life in them let such know they have no part in Christ nor fellowship with him 4. This should perswade all men to labor to have part in this blessed Union Till this be they are quite dead and have no more Spiritual Life then a stone hath If thou beest not united to Christ thou canst never have Life of grace here nor glory hereafter And if not a Member of Christ thou art a Limb of the Devil If not a Branch of this Vine thou art a dry withered stick for the fire of Hell If not a stone of this Building thou art refuse and rubbish to be thrown into Hell Q. But how should we become stones of this building A. By suffering the ax of the Word of God to cut off our knobs to hew and square us that thereby we may be humbled and mortifie all our sins and lusts for if there be but one sin in us unrepented of we are not fit to lie in this building And though all stones be not alike some bigger some less some more costly some less yet happy we if we be any true stone of this building let us now suffer our selves to be fashioned for it it must be now in this Life or never As there was no hammer heard about the Temple but all was hewen in Libanus so must we be hewen in this Life that we may rest in the Spiritual Temple for ever Having a house to build will we lay in a stone rough as it comes from the Quarry or a piece of Timber as it comes from the Wood much less will the Lord suffer any to be joyned into his Spiritual building till they be squared and hewen by his Word Therefore le ts be tenderly affected one towards another and build up one another and do all the good we can one to another not living to our selves or having hand in Contentions Rents Divisions which do so abound among Christians and that for toyes Are built up a spiritual house So foretold by Haggai Not a materiel one as was the Temple of Jerusalem but a far more excellent as much as the body is better then the shadow which the Apostle speaks to take off the mindes of these Jews from the material Temple on which they too much doted and on the promises made thereto not considering that it was appointed but for a time and that it was but a type of this Spiritual house infinitely more excellent and to labor to become stones of this Spiritual house which did so far excel the other All the Church of God and Believers make together a Spiritual house as a house though it hath but one foundation yet hath many stones to make up the building This sheweth the communion that the Saints have one with another members of the same Body stones of the same Building with this Union that we have with Christ we have also communion one with another as Fellow-members Stones Branches Besides As all the Saints together are here said to be built up a Spiritual house so els where the like is affirmed of every particular Believer that whereas before he was but a Cage of uncleanness and a Den for the Devil and an Habitation for foul Spirits now he is made the House of God of a poor mortal man an
need not doubt of glorification Verse 5. Who are kept by the power of God through Faith unto Salvation ready to be revealed in the last time THey might say its a goodly Inheritance indeed and reserved for us but how shall we come at it that are lost on the sea of this world how should a Mariner come to the Haven in a great tempest through the midst of rocks and sands and many Pirats in his way This doubt the Apostle removes by shewing That they are kept by the power of God through faith unto salvation God doth as if a King should lay up an infinite treasure in a most safe place and bid his subjects fetch and take it but in the way are many Theeves and also Lyons Wolves and Bears against whom he promises them safe conduct and protection with his gards to go along with them Here then is a further benefit that God bestoweth upon his that he sets them not onely in hope of Salvation and in a good way but so confirms them therein that they continue to the end and that by upholding them through his mighty power against all oppositions whatsoever Kept Therefore we have many enemies and hinderances of our Salvation 1. The Devil whose subtilty malice power and vigilancy is extraordinary his names in Scripture Serpent Dragon Lyon and such like with his continued practises there recorded to hinder our Salvation evidence the same Accordingly doth he daily endeavor to have us in one extreme or another as either to be of no religion or a false religion if of a true then that either we may be carnal and secure or run on to an erroneous and preposterous zeal so as he drives some to presumption he drives others to desperation 2. The world whereof 1. The evil examples therein like a common stream carry us away as sheep or cattel seeing a few go in at a gap will in too whatever come of it 2. Ill counsel and that both to yong men What will you in the prime of your youth give your self to this precise course never merry more no body will care for you Old men What will you now be an hearer of Sermons and of another minde then heretofore what is this but to disgrace all your former life you have ever been counted an honest man do not now discredit your self and to rich men will you go among them a company of poor despised people it will be no small disgrace unto you 3. The profits and pleasures thereof whereby most men are beguiled and enchanted By profits some are kept from professing religion altogether their Oxen and Farms keep them off they have no leasure yea some that have heard with joy and with Demas gone further have been choaked by these thorny cares as others besorted with pleasures to the ruine of their whole man 4. Adversities Persecutions Troubles every where to be found therein All forsook Christ when he was first taken and the Apostle Paul saith That at his first answer all for sook him And 3. which is the worst our own corrupt nature the wisedom whereof is enmity against God and all the thoughts of our hearts are onely evill continually Our fleshly lusts fighting against our souls Oh the abominable corruption that lurketh in us we drink in iniquity like water we hale it to us as with cart ropes naturally we can do nothing else as a traytor its ready to deliver us up to every Enemy therefore Christ had cause to commend us to his Fathers custody These be so mighty as that few can be saved for them These not onely carry down the common sort but even such as have made great profession and have received great gifts many of these with Demas are eaten up of the world as others scared by persecution yea hereby even Gods sanctified ones with David and Peter are shrewdly shaken We should therefore Be strong in the Lord and in the power of his might Putting on the whole armor of God that we may be able to stand against the wiles of the Devil and his adherents No marvel then though our Savior still stirs us up to watch and pray By the power of God We cannot keep our selves No alas not for an hour look on David and Peter nay Adam in the state of innocency yea as being left for a while we fall into some one or other sin as into security or the like so we could not but fall quite away if there were no other help but our own This should make us hang down our heads and humble our selves and cling to God If we trust to our selves we shall speed like Peter therefore crave new grace and continual supply And if we be kept we may know to whom to ascribe the glory and praise thereof Though we have many opposites against our Salvation and we cannot keep our selves there is one notwithstanding that both can and will keep us so that we cannot fall from our happy state of grace in despite of all the enemies of our Salvation whatsoever He opposeth to the mighty adversaries of our Salvation mighty defence even the Almighty power of God that is His Almightiness whereby he rules all things in Heaven Earth Sea and all deeps whom neither Angels Men Devils nor Hell can resist Whatsoever disguise we see any Christians to come to we that escape them are so kept by the power of God the Father having elected us the Son hath redeemed us and so committed us over to his Father to be kept so that our Salvation is not in our own keeping as it was in Adams for then woe unto us we should soon lose it but it is in a sure hand which makes our state by Christ much better then our state in Adam This is most comfortable Doctrine against all fear of our own weakness or any other enemies Though they be strong yet the Father is stronger and none can pluck them out of his hands Our adversary is as a roaring Lyon but we have the Lyon of the Tribe of Judah on our side and being made members of Christ will be suffer any to pluck and rend us from him no assuredly we are not now enemies as in time past but Gods sons and daughters therefore not like unnaturally to be forsaken of him in our need For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life being delivered from our greatest fear everlasting condemnation it s most certain that our combats that remain shall not be deadly but onely to exercise our Faith let us believe this firmly God who hath bestowed grace on us will uphold us to the end so that we may say Though we can do nothing of our selves we are able notwithstanding to do all things through Christ that strengtheneth us
not and are hidden from our sense but such things as are above the reach of our reason and which we cannot comprehend So Abraham when a son was promised by Sarah stood not to scan this by reason but believed it and is accordingly commended for it So Joshua and the Israelites compassing the walls of Jrricho Therefore both Zachariah and Sarah failed in that they doubted of Gods Promise for that it was against reason Hence it is that our Savior rebuked for his Thomas infidelity If all that Thomas had gone and preached to should have been of his minde he would have made a poor preaching Christ must have come to the earth again and here tarried No Faith hath eyes as well as the body Abraham saw Christs day and rejoyced and Moses endured as he which saw him that was invisible Yea it hath a more certain eye then the body for it depends upon that which is more constant then Heaven and Earth even Gods Word which shall endure when the others shall vanish away therefore is faith called a knowledge not a guessing uncertainty Hereby we believe the Incarnation of Christ the framing of his body in the womb of the Virgin she untouch'd of man so the mystery of the Trinity and the Resurrection the Union of Christ and Believers the glorification of our bodies in the Kingdom of Heaven and the like yea we so believe them that as Moses was content to part from the honor of Pharaohs Court for the Kingdom of Heaven so for the assurance we have of them we are content to forego both pleasures and profits which we have eagerly followed after yea to endure present pains and losses and that grievous ones for the joys to come not seen but believed whereof we have store of Examples both in the Scriptures and Church Histories 1. This condemneth Atheists that reject all that they cannot conceive in their foolish and corrupt brain but Religion is not a matter of Reason but of Faith Wo were to us if there were nothing for us but that which we see with bodily eyes the wicked were then in better case 2. It stirreth us up to try whether we have faith or not If we so believe the things to come as whatsoever would let us from the joys of Heaven we avoid it and would rather endure any thing then be deprived thereof we are not without faith The wicked will not do so they will provide for the present time they will have their will will here take their ease enjoy their unlawful profits and pleasures as for the time to come they are ignorant of it what it will be If any come after so it is but they will make sure work for the present a Bird in the hand is worth two in the bush Neither will they suffer any thing for Religion or the Gospel or hope of Heaven a sign they want that grace of true faith They have Carnal eyes to see these things here below but no Spiritual ones of faith to see the things to come and so give no glory to God But the just shall live by faith and We walk not by sight but by faith Thus must we do here for maintenance thus for deliverance out of dangers As Historical believing the truth of these things puts a difference betwixt Atheists and common Christians so the particular believing and applying these things between these and true Christians The servants of God would not lose their part in that which is to come for all that is here present They say the Bird in the bush is worth two of that in the hand If the world count themselves wise that can save themselves from danger and Gods servants fools for suffering be it so it shall one day appear who hath made the best match Oh say they we are sure of this we have it in hand that you look for is uncertain Well as uncertain as it is we will not change with you for we know whom we have believed If this be so then why may we not believe that Christs body is bodily in the Sacrament under the signs of Bread and Wine though our sense and reason say otherwise seeing our faith goeth beyond both Though faith believeth that which no sense nor reason can comprehend because God hath said it yet it crosseth not our senses and the things which are daily subject to the same wherein there is certainty If we might give no credit to our senses there would be no end of conceits therefore seeing all our senses say it is Bread and Wine we are to believe it to be no other Whom having not seen ye love Now of the fruits of Faith love and joy for its impossible for us to love him unless by faith we be assured of his love to us for we have not loved him but he us first so is it not possible but believing in him we should love him and his love must constrain us having done so wonderful things for us Then True love is the fruit of faith and it cannot be sundred from love to God and our brethren for his sake He that knoweth and believeth that he hath much forgiven must needs love much 1. This confutes the Papists which distinguish faith into formed and unformed and that this latter is sufficient to the salvation of the people Charity giving a form to it but we must know that there 's no true faith without it 1. It serves to confute that Slander wherewith they burthen not us but the Doctrine of the Gospel namely That Justification by faith onely is a Doctrine of licentiousness But while we establish faith we set up good works as who teach that they cannot be sundred Though works have no place in our Justification yet they are necessary to our Salvation 3. Perceive the force and power of faith faith made them love Christ though they had never seen him as which told them of so great things done for them by him whereby they could not but be exceedingly knit in love unto him and be content to suffer for him It s an encrease of love to love one we never saw for sight moveth much and draweth the heart but by faith we love that we never saw as we love many good Christians which we never saw because by faith we believe that they be members of Christ and fellow-members with us So we love Christ because we believe what great things he hath done for us and that we shall see him one day in his glory when we also by him shall be set in possession thereof so that if we believe these things we cannot but love Christ though we never saw him Faith is not idle but worketh by love to God and to our brethren and hereby we may try our faith as our love by the fruits thereof namely 1.
we profited in the hatred of evil as we have gotten in the love and practice of the contrary good and no otherwise If this would serve for men to leave evil many would be Christians but this is but half he that stands here will come but half way almost onely with Agrippa to heaven not altogether Repentance hath two feet he that stands not on both is a lame Christian. If there were a Preferment for a man at London and he should go half way and there stay would he not lose it might he not also be justly accounted a fool a negligent and lazy person Such are we if through lack of one part of Repentance we deprive our selves of heaven But as he which hath called you is holy c. Speak we first of the Exhortation unto holiness ver 15. then of the Reason enforcing the same ver 16. Touching the Exhortation it s to Holiness whose extent is in all maner of Conversation which is set out by a Simile viz. As God is holy who is described by a main benefit bestowed on them Their Calling But as he that hath called you is holy so be ye holy c. The Exhortation then is to Holiness we were made holy at the first we are now filthy and unclean we must have the image of sin put off and a new image of God put on we must be sanctified persons set aside for the Lords use as the Shew-bread that none might meddle with or put to any other use We must be for the use of neither Flesh World Devil but for Gods use onely we must have no more Body Soul Wit Will Reason Hand Eye Finger or Foot but for the Lords use This is the will of God even our Sanctification Angels our fellow servants be holy Heaven the place we look for is holy no unclean person comes there God hath also given us his holy Word and holy Sacraments to encrease us in holiness so holy Sabbaths and his holy Spirit This the end of our Election This the end of our Redemption This the end of our Calling Yea As without holiness no man shall see God So The inheritance is prepared for them that are sanctified 1. This condemns such as are so far from holiness as they give themselves over to all maner of lewdness and prophaneness and mock at those that desire any better Oh you be of those holy ones of the holy brotherhood and what are you of the prophane ones as Esau Take heed you will speed as Esau did If you be not holy you shall never see God but as Belshazar saw the hand-writing to your terror Is it not too much you be prophane your selves but would you that others also should be so too Doth not God enjoyn holiness speaks he not to all Therefore except you will publish to the world that you are marching in the Devils Rabble and have renounced your part in heaven and vowed your own destruction break off your fins by Repentance and cease to be for the Devils use any longer Confess and cry for pardon of that is past enter a new Covenant renounce thy old Master with whom is ugly works base scullery woful wages 2. This also condemns all civil persons that rest herein you must exceed this else you cannot enter into the Kingdom of heaven It s great pity that many men of very fair carriage are no better for themselves and they trust to their honest and just dealing with their Neighbors but alas it will deceive them for want of holiness Alas that you will see nothing into the first Table How little do most regard the true Worship of God and the Spiritual use of it How seldom do they pray or have any divine Meditation How little regard they the Sabbath How often swear and such persons be the best Papists we know In all maner of conversation Not where when to whom and what we list but at all times in all places towards all persons and in all things as God is holy in all his ways and works 1. This serveth to rebuke those that will yield in some things only what is it if a man be not covetous if he be proud or unclean c. some will yield in great matters but in small do as they list as to swear by their Faith and Troth especially in that which is true talk vainly play a game or two on the Lords day put a little false Ware deceive a little c. Some again will yield in all small matters but in some great thing they will not as to give all diligence to encrease in every grace and that no corrupt communication should come out of their mouthes though thou hast spoke many good words yet hadst thou better be silent then have no more good to speak There are some devout in the Church but Spirits in their houses at home In their own Town well ordered but in strange places as the company is riotous wanton deep in gaming c. as though God were God of the Mountains and not of the Valleys of one place and not of another Some must be vain at the Table and Christ-tide howsoever at other times Some in adversity will be very humble good words golden promises but in prosperity nothing so Some in prosperity carry themselves well in adversity not stick to run to a Witch At the Communion or a day or two after will be demure but not so long Some use their Superiors well their poor Tenants or Workfolks hardly Alas there is no part of our life wherein God gives any licence to do evil in our particular Callings let us shew the truth of our Christianity Some servants will make a shew of Religion and be desirous to hear but are lazy and unthrifty in their Callings Some men carry themselves very forwardly that in their shops and dealings shew it not Papists seem very devout in some things yet you shall lightly ever know any that make Conscience of an Oath or of the Lords day 2. Let us prove the truth of holiness in us by the generality of it keep a constant tenour an even hand and let there be a proportion between every part of our life not one part as it were devout another prophane and wicked like Nebuchadnezzars Image one part gold another silver another brass c. These cannot hang together but let it be in all things and this will afford true comfort on our Death-beds and give us a large entrance into the glorious Kingdom of our Lord Jesus Christ True it is we cannot come to any perfection here on earth but shall be subject to offend yet this were to be wished that all our actions and behavior and all our speeches and thoughts were such as become holiness and it s that we should endeavor unto the beginning whereof is simplicity and truth of heart
a most intire affection each to other which often in this life is not because of the weakness of Grace It s unseemly for Kinsmen to disagree much more Brethren but most for Christians to fall out to contend wrangle and be at odds Do we not profess we are members of Christ and perswade our selves our Neighbors are so We do then let Nature teach us See how the natural members be affected Are we not Fellow-Brethren When therefore we live in enmity with our Neighbor that is a Christian we do as much as in us lies put him out of the Lords Roll and unbrother him for is he our Brother of the same Father and Mother and can we jar with him especially though somewhat should fall out otherwise then well can we suffer the Sun to go down upon our wrath God forbid When we come to Heaven we shall love all our Fellow-Brethren better then ever two Brethren loved in this World and shall we not aym at it now and come as near it as we can and we have need so to do for the World loves their own therefore hates us shall not we then hold together shall we be divided within our selves O what wrack comes of this in the Church of God in these days whiles Brethren differ and contend the common Enemies Atheists and Papists multiply For the maner of it It must be without faining love unfained God hates dissembling in every thing loves simplicity and plain dealing as in Jacob and Nathanael If love which is the main vertue be counterfeit and false what shall become of all the duties that proceed from thence Two sorts of persons may be here chiefly taxed 1. Such as pretend to love but indeed hate as Joab to Amasa Saul to David Judas to our Savior Christ such have a mark of Rebrobation workers of Iniquity to whom belongs some notable judgement of God they be like the Devil who pretended to love Eve and our Savior Christ of these see Psal. 12. 2. 55. 12. 62. 4. Pro. 26. 24. Jer. 9. 2. 1 Sam. 18. 17 25. 2 Sam. 20. 9. Those are more dangerous to them they hate then if they bare open hatred as one enemy within the walls is worse then ten without it s also worse for themselves for any vice cloaked or masked under shew of vertue is double iniquity such shall receive greater damnation yet how common is this Many will speak men as fair as may be yet lie in wait to do them a shrewd turn and as soon as their back is turned raise a slander of them and do them all the hurt they can Others haply have done so with us but so must not we do 2. Such as pretend they love but do not Many will salute with Good morrow and Good night when as there 's no true love one handful of true hearty love is worth ten armfuls of their Court holy-water crouchings and congees down to the ground These are clouds without rain vessels with false bottoms that have onely a little water in the top Such are they who pretend they love the poor who yet coming to them can get nothing of them but what they are enforced to and that very hardly So many good Ministers have proved the good-will of a number that have made goodly shews but have found small kindeness at their hands What love call you this its dead as Faith without Works Such is theirs who will speak well of such and such and seem to pity them saying They are worthy men and pity they should want but yet relieve them not at all If God should so feed and deal with them they would soon complain See that ye love one another with a pure heart fervently Here 's the Exhortation wherein we have again both the duty required which is to love one another and the maner also with a pure heart fervently Love one another This noteth 1. A mutual love It must come from one to another mutually and be at every hand As others are to love us so are we to love others none free Many wil look for a deal of love from others that yet care not how little they themselves part with would be visited but care not to visit others would have their own vertues commended but will not do so by others have their infirmities covered but will not do so by others would not be provoked yet will provoke would not that others should be quickly angry with them who will yet be angry with others Alas this is weakness It s a more blessed thing to give then to receive and we should rather strive to go before and set others in our debt by love A good minde rather remembers the debt that is going from him then that which is coming to him This often comes of pride in some men to look for much of others and perform little themselves The husband often looks his wife should walk at an inch with him though he will break many ells out of square So the wife will look for much of her husband not caring how little she perform This is no equity We must do as we would be done to It s more dangerous for us to neglect our duty to others then for them to neglect theirs to us let us therefore strive who shall perform most each to other Husbands Wives Neighbors c. 2. A community We must not love one or two or a few but all that fear God in the place wherein we live Love communicates it self and is not ingrossed to a few Many can be content to love one or two or a few but they oppose and justle against many others and live unkindely with them This is no true love nor ought love so to be yet in many Towns there is siding which at the length turns to its undoing yea we must love the meanest that fear God and not neglect them as the meanest member of the Body is regarded of the chiefest we must not have the Faith of Christ in respect of persons God hath vouchsafed to give his Son to Redeem them his Spirit to Sanctifie them and Heaven to be possessed of them and shall we despise them Nay we ought rather to encourage and hearten them on in well doing seeing so few of that sort fear God If we regard them they will bear their poverty the better and it will be a great chearing to them There 's nothing more comely then for the wealthy to be thus affable and kinde to them The Lord is the Maker of both and being fellow-Brethren and fellow-Members the one as dear to God as the other a little wealth must not puff up the ones minde over the other With a pure heart Every kinde of love is not that which is here required it must be the fruit of the Spirit proceeding from a Sanctified heart and be agreeable to
he confirms out of Isa. 28. 16. which accordingly he applies as well for the comfort of the godly as the terror of unbelievers For this foundation consider what he is and how esteemed What he is A stone so compared for his firmness stability and continuance his nature a living stone whereby he differs from all other foundations How esteemed of men namely wicked ones disallowed but of God elect and chosen to be Mediator and to the godly precious To whom coming The first priviledge he gives us leave to come to him which is to believe in him and is indeed a very great priviledge He might scare us from him as Adam was kept out of Paradise by the blade of a sword but doth not and this is the beginning of all good from Christ till which we are never the better for him Hence observe That if ever we would receive good by Christ we must come to him But how can we come to him he is in Heaven and we on Earth Not with our bodily feet but with the feet of our minde and heart when we seeing our misery and finding our selves wholly lost come to him to seek for Salvation and relie on him and are ruled by him This is to come to him Such as go on Pilgrimage from this place to that and seek him bodily in the Sacrament do but deceive themselves being thus void of Faith when they think themselves nearest him they are as far off as ever To come to Christ and to believe in him are all one and then we come to him when we go out of our selves as being utterly undone and go to him as an All-sufficient Savior and relie on him and are willing to take up his yoke and forsake all other Saviors and Lords and this we must do because 1. Of our own utter misery in our selves by sin punishment and inability to help our selves out whereof if people were perswaded it were as easie to perswade them to come to Christ as to perswade a sick man to the Physician one overloaden to be eased of his burthen an hungry man to take meat 2. In Christ there is sufficient to make us as truly happy as we be utterly miserable in our selves Wisdom Righteousness Sanctification and Redemption The sinner cannot complain of any thing but there is help for it in Christ do but ask the thing and it s to be had Oh I have deserved the wrath of God and Damnation but I saith Christ have dyed for thee and paid thy debt But how shall I come into the favor of God and be saved Oh saith Christ I have obeyed for thee and purchased it But I have no power to do any good but I have enough saith Christ to make thee a Sanctified man 3. Christ is willing to have us come to him and therefore also doth earnestly call us If one know himself poor and that such a rich man is both able and willing to help him and is also invited of him to accept hereof will he not thereupon go to him so is Christ to us and accordingly we must come to him 1. For those that are come to Christ and do believe in him with their hearts and are guided by him they may be of good comfort having done what God requires of them they shall finde fruit and benefit thereby more then they can express This serves to provoke on those that are coming and coming and yet draw back set one foot forward and pull the other back again fain would believe and yet cannot but fear Oh it s not for me and cannot be perswaded that they be of the number of such whom Christ will save Why what would you have Christ say to you He bids all without exception that are weary and heavy laden with their sins to come to him that is believe in him it s also the end of his coming into the world You stand in great need of mercy do ye not O yes above all the world and cannot indure to think but that I should have part therein and Christ hath need of some to shew his mercy on and therefore calls thee Therefore as in a Market one having need of a Commodity another that hath it of money me thinks these two should quickly agree the Buyer and the Seller who both come for that end so is it between Christ and the poor sinner wherefore else doth Christ set forth his stall of so rich mercies and call people to them to send them away empty no verily Christ hath said the contrary and so can assoon deny himself as not save thee therefore believe which is the great Commandment of the Gospel Oh but I am so unworthy If it be so thou art the more fit for Christ he came for such he accepts such Oh if I could weep as much as some or had been so long or so much humbled or could repent and serve God as I would What God doth he doth freely and when thou canst do nothing but feel thy misery then believe Christ will save thee What was the Jaylor when he did believe believing will break thy heart and bring Repentence O that we should so much so often and so earnestly be perswaded to believe and yet do not If a King shall call a poor Subject and reach him a handful of gold will he draw back and say I am unworthy that he should call me or I should come to him What am I I never deserved any such thing c. If it be great great gifts become a great God and seeing he will do it hinder not thy self thou shalt be the more bound to love and praise him here and for ever yet is it no easie matter to believe If a man had this Church lying upon his back it were not so easie a mater to rise and stand upright so when any have the wrath of the infinite God lying upon their Souls what can they do howsoever do your endeavor strive against unbelief discern between temptations that come from the Devil and the promises of God those how many soever reject as lyes but these apply diligently stand even upon one word of Gods mouth and let that comfort thee more then ten thousand temptations to dismay thee 3. This Rebuketh the most part of men that will not come at Christ though he call them and offer them wonderful fair He bids them come confess their sins seek to him for Salvation and be ruled by him and he will take all their burthen on him and save them But how few give ear to this gracious voyce and offer how many go on and are not at all moved though Christ be preached daily though they need him he be sufficient for them and willing to do them good and why few can be perswaded of their danger Civil persons Ignorant ones and a number of Worldlings are
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
see no filthiness therein so are there others which are so far from seeking to be purged that they wallow still in the mire of their lusts By this Sacrament also there 's an inward and Spiritual thing sealed and grace conveyed though an unbeliever seeth it not contrary to the opinion of the Katabaptists which teacheth it to be a badge onely of a Christian profession and no further yet are not the sign and the thing signified always and necessarily tyed together and so Baptism doth not save by the work wrought as the Papists would Even Reprobates may have the outward Baptism which yet doth them no good but rather is a witness against them For not the putting away of the filth of the flesh but the answer of a good conscience towards God doth save us To believers indeed both sign and thing signified go together and they may receive much comfort from their Baptism as by it make a confident demand of Salvation from God for they believing and desiring to obey God there was sealed up in their Baptism the pardon of their sins and sanctification both which they may confidently challenge at Gods hand and therewith eternal life This Sacrament also is our badge and livery of God and of our holy profession whereby we differ from Pagans Turks Jews c. This is also an instruction to us to lead a holy life as we did profess and promise when we were Baptized This is an help to keep us from sin for the time to come being provoked thereto we may answer that we cannot in respect of our Baptism yea this also is useful to raise us up to repentance after we be fallen and as no doubt it did Noah good every time he saw the Ark so seeing Baptism saveth us that is is a sign to us of our Salvation we should often meditate thereof and be glad to be put in minde of the same For those which are to Baptize they must be lawfully called hereunto and for those which are to be baptized they are not all men but they that be within the pale of the Church neither are beasts or dead things to be Baptized The Popish Baptizing of Bells is an horrible prophanation of this Sacrament Baptism is a sign of Regeneration neither doth it profit without Faith therefore none may have it but they which be capable of Regeneration and Faith but of these particulars as also of the Baptism of Infants the time of Baptism who are to be present thereat who to present the childe to Baptism the witnesses the name the form and maner whether Baptism be of absolute necessity to Salvation whether Johns Baptism and Christs were all one or diverse with divers the like I have largely spoken by way of Catechizing By the resurrection of Jesus Christ. Here he sheweth that we are not to rest in one Baptism to finde Salvation in it but to look to the death and resurrection of Christ whereby our Salvation is purchased and procured though it be sealed up by Baptism He puts one for both his Resurrection being the accomplishment of our Salvation and Testification thereof containing his death under it Verse 22. Who is gone into heaven and is on the right hand of God angels and authorities and powers being made subject unto him HEre follows another Reason to comfort Christians in suffering for Christs sake namely that he for whom they suffer and who is their head is advanced into most high dignity being ascended into Heaven and there at the right hand of God c. that is hath all power in Heaven and Earth committed to him in his Church all Angels Principalities and Powers both good and bad being made subject to him who therefore can make the good to serve our turn and can repress the bad much more can he repress the violence and rage of men that persecute his people Touching the Ascension of Christ I have shewed you what it was namely that our Savior having sufficiently manifested the truth of his resurrection and confirmed his Disciples by the power of his Godhead and partly by the supernatural property of a glorified body he left the Earth and was taken up into the highest Heaven and there is and so shall continue till his coming to judgement 1. That he did ascend the Scriptures declare unto us He himself foretold it first more darkly afterward more clearly then most clearly when it was at hand Neither was it without cause partly because as his Manhood had suffered the lowest abasement so it might be advanced into the highest glory and partly that he might also perform such things as were to be performed for the good of his Church namely the Application of his death and merits to those for whom he suffered and the sending of the holy Ghost c. 2. The persons before whom be did ascend were not the Scribes Pharisees and Jews but his Disciples those had seen enough already but not profiting thereby they were left to themselves these were to Preach his ascension to all God having ordained men rather by hearing then seeing should be saved 3. The time not till he had sufficiently proved his resurrection Gods goodness appearing herein that would have all main points so clear that they that will not stop their own eyes and ears might believe Neither did he ascend till he had comforted his Disciples against all the troubles they were to meet with and instructed them in the things pertaining to the Kingdom of God hereby teaching that all which have charge of others must be careful to do all the good they possibly can to them that be under their charge while they be with them and after to provide to leave them in as good state as possibly they can Thus should Magistrates with Moses who trained up Joshua to succeed him Thus should Ministers with the Apostles Paul and Peter Thus also should Housholders Parents Masters do that when they themselves shall dye others may succeed them which may do as much if not more service in the Church of God then they did But who do thus employ their talents for the good of souls O what a fearful answer have most to make 4. The place from whence he did ascend Bethany or the Mount of Olives both which were close together that which was often the place of his mourning and most sorrow was now the place of his greatest comfort Even there where Steven had such mighty adversaries he had a most clear sight of Heaven open and of Christ standing at the right hand of God Even on the bed of sickness in Prison in strange countreys c. where Gods people have powred forth most supplications and groans God hath revealed himself to them more plentifully and clearly then at any time 5. The benefits are 1. To lead captivity captive 2. To give gifts to men 3. To prepare a place for us 4.
to God to strive against the Flesh the World and Devil thus as hard as it is thou mayest prevail O strive whilst thou mayest for many shall strive that shall not enter in and thank God a thousand times that thus striving thou mayest obtain 2. Let every man prove whether he be in the strait way or not Many say They thank God they have ever been of a good belief and never doubted of Gods good will in their lives and that they thank God they have a good minde ever and can serve God with all their hearts and that they are not troubled with any such temptations as they hear some complain of and that they thank God they be not so wicked that they should need so many Sermons as some do and that they have ever prospered and have had as few crosses as any body c. These will think ill of me to unsettle them but their state is too smooth and too easie to be the way to Heaven it s rather the broad green way to Hell They that never doubted never believed that have been ever good were never good so they that have had no dumps nor fears at any time For Christ calls none but sinners but the heavy laden they that can serve God with all their heart without any trouble the Devil hath them sure some other way and therefore troubles them not in their duties because he knows they be but lost labor done in hypocrifie or else he draws away their mindes and they feel it not Those that can do well without resistance be better then St. Paul who could not do the good he would it s a sign they be all flesh for were there any Spirit in them there would be opposition let such know their state is naught This way will never bring them to Heaven what would you have or lose all this time better begin twice then be damned once On the other side some say They have gone a troublesom way and full of labor and difficulty have much ado to be humbled much to get comfort then much to hold it so that they have had much strife with themselves for some lusts and to take up some duties much ado with their old companions and that they can do no good but with such opposition and pain as Pray Read Hear c. and what a stir they have to bridle their nature and have had no more but needs many crosses c. let these be of good comfort this is a sign of the way to Heaven and as a man that is going to some Inheritance being before informed of the rugged miry and troublesome way he must go through finding it so though it somewhat trouble him yet it more joys him that hereby he knows he is in his way so cannot it but rejoyce those that thus labor as knowing that they are in their way let us be of good comfort and strive still and we shall at last get to Heaven and be saved though it be thus scarcely and with difficulty for faithful is he that hath promised who shall separate us from his love He that that hath begun the good work in us will perfect it The gates of Hell shall not be able to prevail against us we shall get to Heaven in spite of the Devil the World and our own Lusts Our Father is stronger then they That 's a racking uncomfortable opinion of Rome that men may strive all their days and at last lose all No wo were then to us If our Salvation were in our own keeping it might and would be lost 3. This teacheth all Gods Servants to take pains and strive hard to get to Heaven even Gods Servants are herein faulty that they think it not so hard to be saved and therefore are the more secure and lazy take too little pains watch not put not on their armor labor for no more grace then they had seven years ago O le ts strive more against our lusts labor for more strength and grace pray hear meditate watch continually c. It s not praying once a day will serve us but as often as we have need else if we spare our pains herein and be negligent in these duties we shall smart another way fall the more into sin have the more discomfort bring more labor and charge upon our selves as he that lets his house go out of reparation to avoid trouble and charge nay how often meet we with crosses upon neglect of these duties O whil'st others are encreasing their iniquities and making more rods for themselves let us these holy days and vacation time take pains to further our selves to Heaven And as Travellers chear up one another lend one another their hand to help them up if they be down or an high or slippery place so let us help one another to Heaven all that we can Neither let us be unwilling to undergo afflictions nor impatient under them but rather bear them quietly and thankfully seeing they help us up this hill of Sanctification to Heaven Where shal the ungodly and sinner appear If they that take great pains yet get hardly to Heaven then what shall become of them that lay down the rein doing what they list and taking no pains at all Here 's the comparison shewing the woful state remaining for the wicked at the last day By ungodly we are to understand such as live wickedly and indeed as if there were no God Heaven or Hell and by sinners such as go on impenitently in their sins whether ignorants prophane persons civil persons or Hypocrites All are sinners and if we say we have no sin we deceive our selves yet there be of them which have sin in them whom God will call righteous but of the workers of iniquity of those that make as it were a trade of sin and return a great deal being great dealers therein our Apostle is here to be understood These two ungodly and sinner be opposed to righteous so that whoso is not righteous is an ungodly one and a sinner If such being reproved shall say Are not all of you sinners are you without sin and shall think thus to hide themselves let them know that the righteous though not without sin do both hate sin and purpose against it before strive against it at the present and are sorry after they have committed the same none of which are found in these ungodly and sinners Where shall they appear He asks not because he knew not for he knew they should and must appear before the Judgement seat of Christ and knew also that they should be set on the left hand to hear that dreadful sentence pronounced against them Go ye cursed of my Father c. but speaks thus to shew the fearfulness of their state for it s more then if he had said They shall appear to condemnation Where shall they appear as if he could not express what a fearful appearance
put altogether O Lord who shall escape him 1. No marvel that most men go the broad way and perish and so few be saved seeing there is such an enemy and so armed and so followed that hath sworn all mens destruction he so malicious and we so careless of our Salvation he so strong and we so weak he so subtile and we so simple for our souls and in Spiritual things he so diligent and we so retchless and lazy in the great matters of our soul. Every man by nature loveth sin and carrieth along with him as ready a disposition to yield to temptations as Satan is to tempt him Marvel not that so few but that any are saved and if thou hast any hope and assurance wonder and praise If God were not infinite in wisdom power love and care over us we should certainly perish 2. See what wonderful need there is of diligent continual zealous earnest and plain preaching of the Word it s that must cast the strong man out This is the mean to scale his walls batter his Kingdom were it not for this he would do what he list in the world and carry all to destruction Where this is not he may sit and sleep for his work and will goes forward What should let therefore it s no marvel he is such an Enemy to it and the Preachers thereof O what should become of Gods people already pluckt out of his Kingdom if they had not the Word to shew his subtilties what is the will of God what good what evil how to do it what be the advantages that Satan takes and how we may be able to resist them Hence Gods servants are made wise and strengthened against his Temptations they come weak to the Word but go from thence mightily strengthened What do they then that seek the hinderance of the faithful and zealous preaching of the Word but gratifie the Devil in an high degree and work journey-work to him in the best maner it s to learn the Devil to have his will to devour what souls and as many as he lists 3. We may wonder and praise God that seeing there be so many Devils and such as we have spoken of that the Church of God can be upon the face of the earth that it is not rooted out and swallowed up the Devil having so many and such armed instruments in the world A wonder the Church hath any abiding but that God Almighty hath a care of it and will defend and preserve it Christ Jesus the Husband thereof will not suffer his Spouse to be trodden under We may wonder we be yet a people under this peace of the Gospel there being so many Papists within and without the Land and such an infinite number of most subtile and malicious Jesuits that like the Devil go up and down compassing the earth to work mischief That poor weak men and women in themselves sinful and poor creatures should yet be got out of Satans power and then defended from his malice not in body goods and name onely but from his deadly temptations and to escape them and get safe to Heaven O this is Gods Almighty power and goodness so may every poor Christian man say and wonder 4. This rebuketh 1. Such as make a League with the Devil to obtain their purposes It was death by the Law of God and so ought to be still What fools be these They think the Devil serves them and is at their command when indeed he hath got them to serve him and that in an high degree of sin to their destruction 2. Such as seek to such for things lost or for cure from them for them and theirs Those woful Creatures seeking to the sworn Enemy of mankinde for help are like to speed as if a Lamb should run to a roaring Lyon to be kept from harm Think they that he will do them any little pleasure outwardly unless to fasten deadly on their souls to work the ruine of them His help is as the milk which Jael presented unto Sisera 3. All such as live in sin and so serve the Devil These count him not a deadly Enemy if they did they would not be at his beck as the most part be Though they stop their ears against God their Parents Magistrates Friends yet they open them to all his temptations no Servant can serve his Master so diligently as the world doth the Devil even with all the might both of their bodies and mindes speaking and writing and employing both their goods and pains on his behalf and for sin and that both night and day What he bids them do they do Lye Swear Curse break the Sabbath Oppress Cozen Mock c. who yet for that their humor likes it and its agreeable to their own minde observe not Satans policy herein nor suspect him for an Enemy They will say they hate the Devil as much as any and defie him alas he can give them leave so to do as long as they serve him and do his works This is as good as Popish holy Water and crossing themselves 4. All civil persons that say they never found the Devil so troublesom as they hear folks talk They never doubted of their Salvation were ready to make away themselves were never troubled with such wicked and blasphemous or troublesom thoughts were never so troubled but that they could go to Church and serve God quietly c. True the Devil tempts them not to dispair because he hath them fast enough in pride and presumption He tempts them not to foul sins because he sees God hath restrained them and so that there 's no great likelihood he shall prevail neither cares he seeing he hath them fast enough in the main namely in ignorance unbelief or carelesness of the first Table He troubles them not with thoughts it may be when they go to good duties because he knows they are likely not to do any good duty yet he tempts them in things which through blindeness they discern not as being none of the foulest things as they think Though in the hearing of the Word they have many wandring by-thoughts they feel not that the Devil is at their elbow and at work with them because they make no account of such smal things also about worldly idle speeches on the Sabbath they see not Satan going along with them because they count them small whereas a good Christian in these espies Satan and is troubled thereat when the strong man hath and holds his Possession all things are at peace the Devil having these fast enough he cares not for troubling them but let him be about to be cast out and then I le warrant you he will bestir himself and they shall have trouble Let a civil man that lived never so quietly before be smitten in conscience for his sins and begin to be converted he shall finde his case altered and that the Devil will do him all the mischief he
a convenient portion of Gods outward favors so did both Jacob and Agur. True we have no warrant to pray for abundance that were a sign of a proud and earthly heart but if God send it we must crave much grace therewith lest we surfeit thereof and it make us like a Camel over-burthened that we cannot go So we may crave Peace in a Land in Towns in Families between particular persons so health a dutiful fruitful Wife religious and obedient Children c. These things are promised of God neither will he withhold any good thing from them that love him and therefore we may pray for them But because they be good but in a mean degree we must desire grace first more and more earnestly these things onely conditionally we must seek his favor forgiveness of our sins faith grace absolutely without taking nay for the outward we must submit our wills to his will and desire them onely so far as may stand with his glory and our best good for God seeth that though these blessings be goodly things over the contrary yet we abuse them and are the worse for them and therefore God is fain to take them away and send the contrary as see what an abundance of iniquity this our long peace and plenty hath bred so that though we may not pray as Elias did for a punishment on the Land yet surely we might rather be glad if God would scourge the Land one way or other to the amendment thereof then that it should thus go on to be destroyed and for our selves how do we abuse our prosperity if it do but continue some small time we must therefore pray for that which may stand with our best good and for grace to use it well we shall enjoy it the longer we must be content for our selves rather to have an healthful soul in a sick body then in an healthful body a surfeited soul with sin and security so a meaner Estate with some losses but with Spiritual gains in grace is better then abundance with a worldly and secure heart so for our Children we may desire that they may prosper in this world and have a competency and live to do good but must desire most that they may be gracious and rather so in a poor estate then to swagger it out or be worldings in great wealth It s found true from experience that such as be earnest and much in desiring these outward things they seldom or never crave Gods favor or seek grace for their souls If we be shortened in these things look we cause it not by our sin If we have we must repent and amend If we have not then may we think that the Lord knoweth this state to be best for us and thereupon to be content therewith That are in Christ Jesus Here 's the true fountain of all Peace namely to be in Christ Hence all Peace comes to us and without this there is nor can be no true Peace By nature we are the Children of wrath are at enmity with God are Rebels and Traytors and guilty of eternal condemnation so that there must be a peace made between God and us else we perish This is onely done by Jesus Christ who is our Peace-maker who by his All-sufficient Sacrifice of himself hath made an atonement when our sins is taken away in his death and his righteousness imputed unto us by faith then is God at peace with us and become our merciful Father when we be assured hereof by Gods Spirit and able to prove it by good Testimonies then have we peace in our own consciences even such as passeth understanding yea joy and that unspeakable and glorious Then being at peace with God all Creatures be reconciled to us the Angels to become our friends and attendants the Devils not to have their wills of us men to respect and regard us c. and thus have we right to all outward peace and prosperity for Christ hath purchased as Heaven so Earth for us and it s promised to the believers and they have right thereto though with exception of the cross when God seeth it best Thus we see how peace flows from Christ no peace in conscience till God be at peace with us no Creature at peace with us till God be reconciled yea without this peace we have no right to any outward peace so that a bad man can have no peace Obj. But the common sort of men prophane worldlings and civil ones will say We are none of those you think very well of for we are none of your precise fellows yet we have peace with God we doubt not nor see we any other cause and if he loved us not he would not do for us as he doth and for my conscience I thank God I am at peace therewith I was never troubled in my life and for outward prosperity I thrive I thank God well nay these precise fellows are most without peace for they are not in Gods favor its like for no body cares for them but hates them besides they be troubled in minde and sad and some of them are at their wits ends and for outward peace they be ever sickly a number of them and one cross or other is upon them so that I think you are quite wide Answ. How foolishly do these reason They are loved of God because of their outward prosperity This is but Esaus but Ishmaels Portion yea and Judas bare the bag The Lord maketh his sun to shine and the rain to fall even on the bad He casteth such bones to dogs and for their peace of conscience it s no peace but benumbedness and an hard heart for want of sight of their deadly danger which yet is never the less and will one day break out in most fearful maner they peace that were never humbled for their sins It s woful peace they peace that live in their sins what to do have they therewith had Zimri peace that slew his master For outward peace health welfare c. it s often the portion even of Atheists and contemners of God but what is it whilest they have no peace with God have it in wrath with a wo and secret curse There 's no soundness in this peace it cannot comfort the heart it s but flashing vanity if any contrary blow come they are dead in the nest as Belshazzar Besides how uncertain is it subject to be lost every moment The wrath of God is still ready to seize on them as on the Philistines sporting at Sampson Pharaoh Herod c. They pass away as a dream their rejoycing is as the crackling of Thorns How soon is their Candle put out They stand in a slippery place how suddenly are they gone leaving nothing but a stink behinde Their end will be eternal howling with Dives And are not the godly in Gods favor because men favor them not They are the more and for their trouble
Use 2. Use 3. See B. Halls Heaven upon Earth cap. 4. and 6. Why termed a lively hope See Mat. 9. â— Psal. 4. 7 and 51. 7. 8. See Psal. 112 7. 8. Acts 16. 25. Psal. 51. 15. ibid. 13. Psal. 119. 32 Use. Gods free favor the cause of all our good Eph. 1. 4 5. Rom. 5. 10. Iam. 1. 18. Eph. 2. 2. c. Man could not be saved without abundant mercy Use 1. Ioh. 3. 16. Use 2. Ioh. 11. 35 36 See Eph. 2. â— Tit. 3. 5. Psal. â—1 1. Eph. 1. 5. 1 Ioh. 3. 1. Use 3. Psal. 116. 12. Tit. 2. 14. Col. 1. 10. 2 King 19. 31. Use 4. Mat. 5. 45. Luke 6. 36. Use. 5. Heb. 12. 17. Mat. 25. 12. The means whereby we are begotten to this hope 1 Cor. 15. 3. c. Benefits arising from Christs resurrection Rom. 4. 25. ib. 8. 33 34. 1 Cor. 15. 17. Use. The Kingdom of Heaven why termed an inheritance See Act. 20. 32 Luke 12. 32. Rom. 6. 23. Use. Psal 146. 2. Rom. 3. 20. Luke 18. 11. 1 Cor. 2. 9. The happiness of Gods people in Heaven abideth for ever Heb. 12. 28. Why termed undefiled Act. 20. 12. Apoc. 21. 27. Apoc. 21. 10. The Kingdom of Heaven always one and the same Use 1. Simile Use 2. Phil. 3. 20. Col. 3. 1. Rev. 22. 17. Rev. 7. 17. Use 3. 2 Cor. 5. 1. Act. 7. 5. Use 4. Use. 5. Mat. 6. 20. Ioh. 6. 27. Mat. 13. 45. 1 Tim. 6. 19. Use 6. God hath appointed to glorifie his Saints in heaven Col. 3. 1. Act. 1. 9. Use 1. Eph. 1. 18. Rev. 21. 11. Use 2. Use 3. Use 4. The prevention of a conceit of the Iews Mat. 20. 21. Acts 1. 6. Mat. 8. 19 20. The preventian of an Objection Mat. 25. 34. Gods children shâ—ll not miss of Heaven Use. To be particularly assured of Heaven a special comfort Gal. 2. 20. Iob 19. 25. Ioh. 20. 28. Heb. 6. 6. Use. Eccle. 9. 1. Rom. 8. 14. 2 Cor. 13. 5. 1 Ioh. 4. 13. Rom. 8. 30. The preventi of another doubt Gods children have many enemies to hinder their salvation Mat. 26. 56. 2 Tim. 4. 16. Rom. 8. 7. Gen. 6. 5. 1 Pet. 2. 11. Ioh. 17. 11. Psal. 73. 2. Use. Eph. 6. 10. Christians cannot stand of themselves Psalm 127. 1. Use 1. Use 2. Use 3. Gods almighty power is sufficient to uphold us against all our enemies See Rogers his Book of Direct Ioh. 17. 11. Use 1. Psal. 121. 4. Ioh. 10. 19. See Phil. 1. 6. Ier. 31. 3. Rom. 5. 10. Objections against this answered by Downham lib. 3. cap. 13. Phil. 4. 13. 2 Tim. 12. Object Sol. Rom. 8. 31. Rom. 8. 35. 37. Gen. 4. 14. Use 2. Gods people are kept thrâ—ugh Faith 2 Pet. 3. 4. How Faith bringeth us to Salvation Eph. 2. 8. Heb. 11. 24. Psal. 42. 5. 11. Psal. 23. 4. Pro. 18. 10. 1 Ioh. 5. 4. Eph. 6. 16. Luke 22. 32. Use 1. Use 2. Luke 17. 5. Simile Phil. 1. 6. Christians must not look here for outward prosperity Rom. 8. 17. Use. The fulness of our happiness not to be had here Act. 3. 19. Act. 2. 17 Heb. 1. â—â— Gen. 8. 22. But at the last day Col. 3. 3 4. 1 Ioh. 3. 2. Use. 1. Iam. 5. 7. Object Rev. 6. 10. Sol. Use. 2. 2 Pet. 3. 4. Simile Iam. 5. 8. 2 Pet. 2. 3. The coufutation of an error Luke 23. 43. Luke 16. 22. Use. Phil. 1. 18. We must rejoyce in the assurance of our Salvation See Psal. 4. 7. 50. 12. Mat. 9. 2. Luke 10. 20. Act 8. 8. 39. 16. 34. Use 1. Object Sol. Use 2. Phil. 4. 4. 1 Thess. 5. 16. Religion reforms mirth Moderates our lawful mirth Use. Pro. 14. 13. Eccles. 7. 6. Being assured of Heaven we must rejoyce even in our troubles Rom. 5. 3. 2 Cor. 8. 2. Mat. 5. 11. Iam. 1. 2. Reason 2 Cor 4. 17. Rom. 8. 18. Acts 5. 41. 2 Cor 6. 10. Heb. 10. 34. Use 1. Dan. 5. 6. Use 2. Use 3. Pro. 24. 10. Rev. 16. 21. Gods children must here undergo many troubles Psal. 34. 19. Acts 14. 22. 2 Tim. 3. 12 Reasons 2 Sam. 12. 18. Gen. 42 21. Psal. 32. 4 5. 119. 67. 71. Hos. 2. 6. Iob 33 17. 2 Câ—â—on 20. 37 Isa 4. 4. Heb. 12. 10. Isa. 27. 9. Iob. â— Ioh â—â— 18. 1 Cor 11. â—2 Psal 9â— 1â— 13. Heb. 12. 6. Use 1. Use 2. Use 3. Use 4. Use 5. Object Sol. 2 Chro. 32. 31 Afflictions arâ— tryals Use 1. Use 2. Here on earth heaviness and rejoycing may stand together Ezra 3. 12 13. Heb. 12. 11. 2 Cor. 6. 10. Iohn 16. 20. Use 1. Use 2. Use 3. Iob 13. 15. Iames 5. 11. Iob 1. 20. The godlies afflictions are short 2 Cor. 4. 17. Psal. 90. 9. Psal. 30. 5. and 125. 3. Isa 54. 7 8. Use. See Cap. 3. 17. Afflictions come by the wise disposing of Almighty God Use 1. Use 2. A quilification of their troubles Affliction tryeth whether we have Faith Iam. 1. 3. 2. Deut. 13. 3. 1 Cor. 11. 19. Mat. 4. 16. Heb. 3. 19. Use. How we may1 try our Faith Rom. 5. 1. 11. 2 Pet. 1. 6 7. Luke 7. 47. Cant. 5. 8. 1 Ioh. 3. 14. Ioh. 14. 22. Psal. 103. 1. 1 Thes 5. 14. 2 Cor. 5. 6. Ier. 31. 18 19 Rom. 5. 8. Affliction â—â—â—eth whether our Faith be more or lesse then we take it Use. Affliction â—â—â—veth to purifie and encrease Faith Simile Simile Psal. 119. 67. 71. Ier. 31. 18. Simile 2 Cor. 4. 16. 1 Thess. 5. 16. Iam. 1. 2. 12. 2 Pet. 1. 1. Faith more precious then gold Iam. 1. 17. Tit. 1. 1. Iam. 5. 3. Use 1. Iam. 2. 5. Use 2. Use 3. Use 4. Faith will be crowned at the last day Iames 1. 12. 2 Tim. 4. 8. Matth. 10. 32. Matth. 19. 28. 1 Cor. 6. 2 3. Use Rev. 21. 8. Mat. 5. 11 12. Phil. 1. 28. Rom. 8. 18. 2 Thess. 1. 7. Christ will come on the last day to Iudge the world Use 1. Use 2. Psal. 1. 5. Psal. 76. 7. Nah. 1. 6. The godly shall be publikely rewarded 1 Thess. 4. 1 10. Whereat Ministers should aym in commending their people Gal. 1. 10. Through faith we believe even things above the reach of our reason Heb. 11. 1 3. and 17. Gen. 17. 17. Rom. 4. 19 20. Heb. 11. 30. Luk. 1. 18 20. Gen. 18. 12. Ioh. 20. 25 29. Iohn 8. 56. Heb. 11. 27. Iob 19. 25. 2 Cor. 5. 1. Heb. 11. 26. Heb. 10. 34. and 11. 35. Use 1. 1 Cor. 15. 19. Use 2. Hab. 2. 4. 2 Cor. 5. 7. See D. Taylor on Acts 10. page 296. 2 Tim. 1. 12. Obj. Sol. Ioh. 20. 27. 1 Ioh. 1. 1. 1 Ioh. 4. 19. True love the fruit of faith Gal. 5. 6. 1 Ioh. 5. 1. Use 1. Use 2. Use 3. 1 Ioh. 5. 1. How to try both our faith and love Psal. 97. 10. Ioh. 14. 15. and 15. 14. and 21. 15. 1 Ioh. 5. 3. Rev.
Gods love is no want of any thing needful worldlings indeed do greatly seek after wealth for their children and rejoyce to see them wealthy and healthy though in the mean time they see in them no true tokens of Gods favor but alas what are these It should more glad us to see an humble godly heart turned from sin and embracing righteousness though sickly and poor then to flow in all the wealth of the world and be ungracious and to come home in a Gold chain or to hear that our childe were like Joseph the second man in the Kingdom without grace But men do for their children as for themselves labor more for goods then grace But what shall we say to those Ministers that check their people for forwardness and seek to discourage them what also to those Parents that are so far from desiring grace for their children as they check and discourage them for their forwardness thereunto such would like them rather if they saw them jolly as the world Oh a hard part of Parents Be multiplied He desires not that they be once taken into Gods favor and his other graces begun in them but that they be continued and daily encreased more and more He was covetous to have his spritual children thrive apace and grow very rich in grace Such covetousness even a desire to joyn grace to grace is both for our selves and others commendable So should a Minister desire that his people may not be a little better then the worst but to exceed others by far that they may answer the time and means and to this end as to pray so to call upon them continually and they not to think amiss of this but to rejoyce in it as a special fruit of his Love so must Parents to their Children God gives us leave to be covetous in these things and to joyn grace unto grace as men do house unto house so shall we honor him much for a little grace will go but a little way Thus shall we benefit our Neighbors much when our branches spread far and our lips feed many Thus shall we have a large Testimony to our selves of our Salvation while we live and make a wide entrance for our selves into the glorious Kingdom of our Lord and Savior Jesus Christ. Verse 3. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead NOw followeth the substance of the Epistle consisting of Doctrine and Exhortation Doctrine to the thirteenth Verse Exhortations in the Verses following The Exhortations are to continue constant in the profession of the Gospel of Christ and to stick close to that Salvation purchased by Christ and revealed therein and that they would lead an holy and and godly life answerable to this profession and Gospel both in their general and particular callings yea now in their present troubles and notwithstanding any other they might meer with hereafter Now this being a very weighty building therefore he had need lay a foundation fitting for the same and so he doth which is this namely The singular benefits that we receive by Jesus Christ his Death and Resurrection viz. Assurance of Salvation Hope Joy Peace c. and at last everlasting life in the Kingdom of Heaven all which are revealed and wrought in us by the Gospel which is no new Doctrine but that which of old was revealed to all the Prophets though now more clearly and fully manifested Therefore seeing God hath done so great things for us by Christ Jesus and these things are revealed in the Gospel which is very ancient good reason they should cleave to Christ and be carried after no other way of Salvation accordingly walking worthy of the benefits they have both already reaped hereby and may further hereafter The Doctrine setteth forth the great benefit that we reap by Jesus Christ namely That we are begot to a lively hope of Salvation and of being partakers of such an inheritance as is without comparison which is every way set forth according to its excellency where we have 1. The benefit That we are begotten to a lively hope 2. The moving cause The abundant mercy of God 3. The means whereby namely The Resurrection of Jesus Christ 5. The end That we may partake of Salvation which he calls an Inheritance and describes it by several properties Blessed be God For the maner of speech we read of three kindes of blessing in Scripture 1. God blesseth man when he bestoweth upon him his favors and good things earthly and heavenly 2. Man blesseth man and that either ordinarily when he prayeth to God to bless him Thus Moses is appointed to bid Aaron bless the people and the form of prayer is set down Thus Parents bless their children and we are to bless them that curse us or extraordinarily when by the Spirit of Prophecie the Prophets of God have not onely prayed to God for a blessing on their posterity but have pronounced a blessing upon them foretelling what their state should be in time to come As Isaac blessed Iacob and Esau Iacob also his Sons and Moses the twelve Tribes at his death 3. Man blesseth God when he ascribeth that honor praise and thanksgiving which is due to him for his Mercy Wisdom Justice Truth not when we give him any thing he hath not that cannot be but when we ascribe and give that to him which is most justly due to him already Thus understand we the phrase here as elswhere often For the matter Being to repeat the great benefits that come to us by Jesus Christ he doth it not barely but begins with praise and thanksgiving for the same Blessed be God c. saith he as if he should have said For these unspeakable and great benefits bestowed on us unworthy ones Oh my soul Spirit and all that is in me come forth to render thanks to God Teaching us That When we speak or have any occasion to think as we ought often to speak and think of Gods mercies especially his special mercies that concern our Salvation we should do it with admiration and setting forth his praise Thus both David and Paul Even his outward benefits ought to stir us up unto thankfulness how much more ought we to be stirred up for spiritual favors and deliverances from the bondage and thraldom of Sin Satan and Hell how can we do any less All creatures Sun Moon Fouls praise God in their kinde and yet they have onely been created what we then that have been redeemed when we were lost They that have felt their bondage and finde themselves delivered cannot but break out into his praise Indeed the common sort that have those things but in their brain onely and never had the feeling of the one or of the other they can speak
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
it s not seen with the bodily eye Men labor and strive to get up aloft here to fet their nest on high from which yet they may come down quickly as many do and must do at their death but how few labor to get up to this height of glory in Heaven In Heaven Hereby our Apostle meets with and seeks to cure a gross imagination of the Jews which dreamed of an earthly Potentate and thought Christ should come and deliver them from the Romans See it in the two sons of Zebedeus yea after three years teaching of Christ after his death and resurrection they were not free of this conceit our Savior used to call their mind from this to heaven Can ye drink of the cup that I drink of saith he and I came to serve and not to be served So Peter draws them to look for their glory in Heaven we must not therefore look for an happy estate here below but in Heaven Here the Cross there the Crown here the Battel there the Victory The Crown of Thorns here the Crown of Glory hereafter many would follow Christ and the Gospel if there came any preferment by him that now do not so would the yong rich man But Gods children will serve him though they undergo troubles here for the glorious inheritance hereafter Reserved for us in Heaven This meets with an Objection that these Christians might make Alas come to this inheritance it were happy indeed if we could but what hope of it Alas we are tossed up and down stript of all our goods and persecuted we are so far from hope to obtain this eternal inheritance that we cannot keep these earthly ones which we have He answered this is safely reserved for us and is out of danger to be lost and though they lost their earthly inheritances they were but uncertain and transitory things whereof God never promised that they should be other but this is eternal whereof they shall be most sure For hath the Father prepared this inheritance ere the world was and chosen us unto it hath the Son purchased it for us when we had lost it Hath the Holy Ghost assured us of it and sealed it to us and given us the earnest of it and shall we miss it God forbid the Spirit of truth cannot deceive us shall Christ lose his death Oh no it s reserved for us in Heaven where no Devil can come nor wicked men to take it from us Let this be a comfor to all the faithful servants of God that are justified and sanctified to sweeten all their afflictions here below that they may be as sure of Heaven in the end without fail as if they had it already Many children lose their temporal inheritances for want of good Gardians and Keepers they are often wasted and gone ere they come to years or are suffered to be recovered from them by some others but the Lord is a faithful keeper we are yet under age when we shall come to age and dye the Father that kept it for us will bestow it on us Christ Jesus our head and elder brother he hath taken possession of it for us and tells us that where he is there shall we be But if we say we have many ill willers there can none come into Heaven but our Friends The Devil our deadliest adversary he comes not there though he did into the earthly Paradise And for the wicked though they hare Gods children so as they could wish that as they take away their earthly Inheritances so they should never be happy if they could help it its past their power to deprive them hereof they shall go to Heaven do what they can yea oftentimes they help them sooner thither then otherwise they should be though no thank to them and at the day of Judgement to the increase of their torment the godly shall be taken up in their sight to Heaven when themselves shall be thrust into that place of utter darkness to be tormented with the Devil and his Angels for ever and ever Hereof we have need to be throughly perswaded else when great afflictions come they will be ready to overwhelm us as it did almost befal both Job and Jeremiah Oh the afflictions of this present time are not worthy the glory that shall be revealed let the assurance of Heaven keep us from wishing we had never been whatsoever troubles we do here meet withal pray we still Lord increase our Faith but more of this hereafter For us Namely himself by the judgement of certainty and them by the judgement of charity Here note that Its a Christians special comfort that he knows and believes that this Inheritance is for him in particular I know saith Job that my Redeemer liveth My Lord and my God saith Thomas This nature of Faith is signified in the particular distribution of the Sacrament To believe it in general affords no sound comfort it may indeed allure one for a while to the profession of the Gospel to hear that there be such excellent things but it will not continue but will fail and fade away They that have no more but tasted of the powers of the world to come will assuredly fall quite away but a particular assurance is the mother of all comfort and the onely foundation of a true good life and continuance therein unto the end The onely prop and pillar to uphold us in Troubles Dangers Distresses Persecutions and what not Therefore labor for it But this were presumption say the Papists and to this purpose they abuse that of the Preacher The Righteous and the Wise and their works are in the hand of God no man knoweth either love or hatred by all that is before them but hereby is meant onely that by these outward things no man can conclude whether he be loved or hated of God but that therefore we may not know at all it s most gross Indeed if we should say this of our own heads it were presumption but when we speak it from the Word and the witness of the Spirit of truth then it is not As many as are led by the Spirit of God they are the Sons of God saith the Apostle And Know ye not that Christ Jesus is in you except ye be reprobate And the Apostle Saint John tells us how we may know that he dwels in us even Because he hath given us of his Spirit If therefore we finde the fruits of the Spirit an hatred of all sin an unfeigned care to please God in all things love to Gods Word and his people grieve that we can serve God no better strive after more power and that in the use of the means ordained to that end we should be injurious to the Spirit of God if we did not believe this inheritance to belong to our selves in particular Therefore if we finde our selves regenerate and sanctified we
we mean to raign with him we must be Baptized with the Baptism wherewith he was Baptized It is true that godliness hath the promises of this life and of that which is to come but of this only so much as God shall see meet Therefore let us dream of no tranquility here but expect that in Heaven where we shall be happier then can be uttered Ready to be revealed in the last time When shall we have it It was prepared before the world we shall have a measure of it in death but the fulness thereof is deferred till the day of Judgement Christs second coming which is called the time of refreshing and our full redemption By the last time may be understood in divers places of Scripture all the time from Christs coming in the flesh till the end of the world so called in respect of the former times and because they go directly and immediately before the end and because God hath perfected his will and the revelation thereof to his Church in his Son and no more is to be added They under the Law waited for a cleerer and fuller manifestation thereof but now we have all we shall ever have but by the last time here the worlds end is meant for then shall there be no more time as there was none before the creation the Sun Moon and Stars were made for signs and season Winter and Summer to measure days moneths years c. but then shall they cease in Hell the wicked shall have none in Heaven the godly shall need none so there shall be no more time no more day in Hell but all night no night in Heaven but all day Well our full Salvation we shall have at the last day and not before then shall our bodies whatsoever in the mean time becometh of them as they have been companions with our souls in well-doing and have been redeemed by Christ as well as they be raised up and set on the right Hand when both joyntly shall hear this comfortable sentence Come ye blessed of my Father c. then shall we be ever with the Lord in Heaven both in body and soul Now our life is hid with Christ in God But when Christ which is our life shall appear then shall we also appear with him in glory We must therefore wait patiently not making too much haste in the fulness of time we shall have our hearts desire Christ was promised in the beginning of the world but came not till long after even when the fulness of time came so shall our happiness in the appointed time We are taught to pray Thy Kingdom come and in the Revelation it s mentioned that the souls under the Alter cried How long O Lord holy and true dost thou not judge and avenge our blood on them that dwell on the earth True but yet patiently awaiting Gods good time that he hath appointed Hereby also we may stop the mouths of mockers that shall come to us and say Where is the promise of his coming we may answer it is coming and it will be here too soon for you and God is not slack as you think but therefore deferreth as willing that all men should come to Salvation even all such as he hath elected who being once all born and called the end shall quickly come And as this may stop their mouths so it may make us patient to tarry for our fellow brethren When we therefore make too much haste what is it but that we would have our full happiness and leave out some of the elect to be quite put off as if we should desire to be over a water and then draw the bridge that the rest shall not come over And the rather let us be patient not onely because of the greatness of the reward when it cometh but also because it hasteneth we have the vantage of our Forefathers which lay long in the earth waiting for that day but now it s at hand we hasten to it and it hastens to us we shall meet ere long and as our Apostle saith The damnation of the wicked sleepeth not so neither the Salvation of the godly now ready to be revealed Last time Some gather hence That we shall have no part in glory at all till the day of Judgement but that the souls of the Saints go to a middle place c. confuted by our Saviors speech to the thief Verily I say unto thee To day shalt thou be with me in Paridise the Angels carrying Lazarus of soul into Abrahams bosom See also Eccle. 12. 7. Phil. 3. 13. Rev. 6. 10. This should make us labor for pure and holy souls seeing they must be in Heaven as soon as ever they depart from our bodies which we know not how soon it may be They must be carried up above the Starry Heaven into the most solemn appearance that ever was Verse 6. Wherein ye greatly rejoyce though now for a season if need be yeare in heaviness through manifold temptations HAving shewed the Inheritance at large here he sheweth by what way God will bring us thither namely by weeping-cross by the rough way of affliction which yet shall not be to our hurt or consuming but to the trial of our Faith that it may be being purified to our honor at Christs coming Therefore though our afflictions breed heaviness yet not such but that the assurance of our Salvation makes us in the same to rejoyce Wherein that is In which Election Sanctification Lively hope and happy Inheritance ye rejoyce Here he setteth down another benefit bestowed upon us by the Gospel namely Spiritual joy and rejoycing proceeding from Faith and Hope yea and that in adversity He knew they rejoyced in the assurance of their happiness he knew it by himself he did so and therefore they could do no other for the same Spirit worketh alike in the elect which makes that they can the better tell how to speak to advise counsel and understand one another But in commending them he exorteth them namely That they would do so still for being now in persecution he requires them to reioyce yet in the assurance of their eternal happiness as Paul of himself in another case Hence note that Its the duty of all those that be assured of their Salvation to rejoyce in it which being attained unto breeds joy and no marvel For Is liberty joyful to the captive health to the sick sight to the blinde life to the dead Then must Salvation needs be so to them that have felt themselves condemned for them to be the children of God that were the slaves of Satan heirs of Heaven that were firebrands of Hell Who can but rejoyce that knoweth that there 's no condemnation to him Though thousands perish God loves him he shall want nothing such need not fear though Heaven and Earth should
seem for the present will be found to your praise at the great day This being so who should not willingly undergo them If we take pains and toil our selves to get riches and so long as we get them forget our toil should we not much more be concent to endure some trouble that our souls may get the true riches Now particularly for the trial of our Faith afflictions come 1. To try whether we have any at all 2. Whether it be so much as we take it to be 3. To purge and refine that which we have 1. To try whether we have any Faith as God doth it sometimes by false teachers and heresies so doth he also by afflictions wherein many that have not received the love of the truth have been carried away whereas others though haply of less parts but more soundness have resisted and stood to the truth for there be false Faiths and our hearts are deceitful and the Devil is subtile to make as believe we have the right when we have nothing less Affliction will prove this as in those whom our Savior termeth the stony ground They went far yea farther then most in most congregations go yet had they not that which would serve to Salvation affliction discovered what they were that they were not such as before they were taken to be The Israelites were proved in the wilderness whose troubles manifested their unbelief for which they were both plagued in the wilderness and shut out of Canaan Many a one thinks himself a tall man till he comes into the field with his adversary where he proves himself a rank coward many think they can do great matters till they come to it A Mariner is not tried till a storm nor a friend till adversity he that then stickâ— to one is a friend indeed So afflictions have discovered many that have thought but too well of themselves Many talk that they believe in God and put all their trust in him yet when they are visited with sickness losses and the like they run to witches and wizards for help or in poverty steal lye dissemble or use any other unlawful courses to help themselves Many also that in prosperity profess the Gospel very forwardly when trouble comes fall quite away are not onely shaken as Peter or a good man may be on the sudden or for a while but fall quite away when many poor souls it may be of less gifts have stood out and suffered Seeing then that God will try us by troubles we should labor to have true Faith against troubles come that we prove not drâ—ss Therefore let us try the Faith which we think we have by the touchstone of Gods Word if it will abide that then will it endure the furnace of affliction It may be tried 1. By the maner of Gods working it even through humiliation 2. By such companions as go with Faith or follow it as peace joy and the like so if we love God most dearly as they that have much forgiven love much if we love his Saints and people most heartily if we wonder at and admire his unspeakable mercy to us passing by so many thousands of others with one hearts and mouths enlarged praising him secretly and openly for the same if we pity comfort and strengthen others if we long to go hence where we are absent from God and to be with him if we mourn for our sins committed against him who was kinde to us when we wandred from him and have an hatred of all evil with an unfeigned care hereafter in all things to please him they are infallible tokens of a sound Faith It s needful that we should thus try our Faith as being of that absolute necessity that by it Christ and Salvation are made ours without it no hope of either In so weighty a thing we had not need to venture without tryal without it no person or work is pleasing to God and its the foundation of a good life and all true comfort therein 2. To try whether our Faith be as much as we take it to be or more this affliction will discover sometimes we think we have more then we have as Peter who notwithstanding his bold and confident protestations to our Savior Christ shamefully upon the trial denied him Contrarily others think they have little Faith that upon the trial appears more and shines gloriously as Jobs and Davids Who also could have believed that there had been so much in many poor Martyrs if they had not come to the field and encountred with Tyrants and their Torments as who would imagine such sweetness in Spices till bruised We should not be against such afflictions as are sent for this end for what 's more comfortable then to know we have more Faith then we knew of and what more necessary then to know that our Faith is weaker then we imagined that so we may labor to have it strengthned If it appear weaker then be we humbled and distrusting our selves let us ever fly to God for more grace and strength against temptations so will God give us as much as shall stand with his glory but if we trust to our selves and be slack in seeking to God then are we like to bewray our own weakness 3. To purge and purifie that true Faith which we have and encrease the same this also is most necessary for though a small Faith being true will save us yet the more and purer it is the better it will carry us to Heaven and though by a weak Faith and mingled with corrution we shall see the face of God and his loving countenance yeâ— the cleerer and brighter it is the more certainly comfortably shall we see him As they that have weak eyes yet see so as they are directed to their ways end who if they had cleerer would be there sooner and with less danger As therefore its requisite to have those gross humors purged thâ—â— dim the sight so those corruptions that dim the eye of our Faith Beside such is our corrupt nature that much dross and corruption is mingled with the grace of God in us so as except it be subdued by continual affliction it will wax wanton against God and hinder his grace in us Standing waters corrupt and bodies not exercised are full of gross humors So would it be with our souls were we not continually exercised with troubles as the finest Wheat not faâ—â—ed will be musty with dust the finest cloaths catch dust and moths if not continually brushed the finest vessels take soil if not continually scoured so our Faith not looked to is quickly overgrown as the 〈◊〉 with weeds if the husbandman plucks them not out As far brush weeding-hook wisp fornace are to these things so afflictions to the children of God We are as an untamed heifer if not held under the yoke God therefore
and be well accounted of and reverenced yet when they come before God then they must hide themselves as the Stars and Moon shew a goodly light in the night but when the Sun appears they appear not The Nazarets vow was pleasing to God yet the time thereof being expired there was a sacrifice appointed for the sin of such a one what of such a one as had lived and served God in that strict order yea even they must acknowledge no desert but as they stand in need of mercy earnestly call upon God for it Who will shew mercy to thousands of them that love him and keep his commandments our works then or any thing that we can do cannot bring us sound peace and joy as being imperfect and unable to abide the justice of God but Faith that layeth hold on the all sufficient merit and satisfaction of Christ and his most perfect Righteousness whereby they are made ours brings us great joy as whereby we dare come before God with boldness and confidence Unspeakable and full of glory What maner of joy is that of believers Unspeakable such as cannot be uttered with the tongue why because it is for glory and happiness which is unspeakable for such things as neither eye hath seen nor ear heard therefore such as the glory is such is the joy it s an everlasting weight of glory a wise man joys according to the object of his joy but a fool reioyeth in a trifle of nothing unspeakable things are believed therefore it must needs be an unspeakable joy Full of glory Not a vain carnal or flitting joy that will fail and shame them that have had it but a glorious joy in the glorious Lord Jesus Christ and everlasting glory glorious things believed bring a glorious joy What was Davids when he said Bless the Lord O my soul and all that is within me bless his holy name c. and What shall I render to the Lord for all his benefits towards me What the Virgin Maries when she said My spirit rejoyceth in God my Savior and cannot many a Christian say that after long and heavy seeking after God and Christ Jesus God hath sent down such glimpses of joy into their hearts as they could not express and would think O if this would always last it were a little heaven and so it were indeed for its the same joy for quality that we shall have in heaven though the quantity be but small in comparison Here then see the happy estate of a Christian above all other men and the difference between the joy of all rich worldings that fat themselves in their rich comings in and richly furnisht tables and coastly attire and the godlies for do these bring unspeakable joy O no! there 's indeed small joy in them besides much vexation that accompany them and what a torment is it for such to think that they must be snatcht from this in a moment and are provided for no better neither is their joy glorious but base and childish that turns into shame in a few days their joy is in vain things and not in things that abide they rejoyce in the Creature not in the Creator yea their glory is their shame Verse 9. Receiving the end of your Faith even the salvation of your souls HEre 's the ground of their joy the end and reward of their Faith the salvation of their souls Salvation of their souls why was there any danger of the contrary O yes By nature and through sin we have deserved the utter damnation both of our souls and bodies but through Christ we escape it and obtain the salvation of both every man is in this danger neither is there any help to be had but in and through Christ apprehended by Faith How then doth it behoove every man to bestir himself about this so weighty a matter For what shall it profit a man to win the whole world and lose his own soul yet the most makes small account hereof but rather set themselves altogether about their profits and pleasures O madness to be condemned nay if they see any earnest about this they wonder what they mean what they mean they seek salvation if thou wonder at that wonder still but the time will come when thou wilt wonder at thine own folly that sought'st not after this though thou hadst missed of whatsoever else when thou seest any grieve and mourn wondrest thou what they ail It s for the want of salvation as thou art when thou wantest money if thou thinkest their grief and heaviness to be but melancholly dumps of foolish weak folks which they may shake off at their pleasure and be merry as formerly they were wont thou art much deceived Receiving He saith not you shall receive but receiving in the present tense Whence note that The Servants of God by faith do even here enjoy Salvation and Eternal life even presently we have glory though not in the fulness thereof 1. Because we are as sure of it as if we had it as who have Gods Hand for it even his Word his Seal his Sacrament 2. Because even here we have the earnest of it which is his Spirit when earnest is given between honest men there 's no going back and shall God say and not do it shall he promise and not perform He is not a man that he should lye or repent He that believeth on the Son saith the Son himself hath everlasting life 3. Because by faith we are already entred into the first degree of it being knit to Christ and so perfectly justified we are come to the suburbs of our glory and are as it were at the gate lacking nothing but to be let in by death As we say to our friends having come a long way to a City and are but at the walls thereof and not entred therein Now we are at it ye are welcom to this place so having received the first-fruits of the Spirit we may thereupon affirm that we are in Heaven This sheweth the happy estate of true believers that are so sure of their happiness and as it were entred upon it already Thou therefore that believest be of good comfort thou art even as sure of Heaven as if thou wert there already Rejoyce always serve God chearfully and bear afflictions patiently Being at the suburbs thou wantest but letting in when Death as the Porter shall open the gate Thou hast paid the price and hast good Evidence to shew for it which by thy learned Councel is judged sound and good God hath given thee his own Writings and thou hast sure under his Hand and Seal onely thou wantest Livery and Seisin which thou shalt have in good time which in the mean time is never the farther from thee The end of your Faith Or the reward which God hath promised so often who would not take any
the very Angels as they wondred at the wonderful mystery of Christs Incarnation and learned as is very probable something by the Apostles Ministery which they knew not before so into the fulness of this Salvation they desired to see So we have a commendation of the Gospel or the way of Salvation therein preached 1. By its antiquity the Prophets knew and embraced it 2. The Apostles not of their own heads but by the Spirit extraordinarily sent upon them preached it 3. The Angels desire further to see into it In the Prophets search we are to observe 1. The substance they sought 2. The circumstance of time for the substance it was privately for their own benefit who therefore enquired into it and searched it our diligently and publiquely for the benefit of the Church who therefore prophesied of it Of which salvation the Prophets have enquired c. In that the Apostle to prove that this was the true way of salvation produceth the writings of the Prophets in the Old Testament learn That for all matters of faith that we reach the people and would have them receive we must ground them on no other proof but the Word of God no point ought to be admitted touching salvation whereof God is not the author and author he is of nothing but of that which is in his written Word which is a perfect Rule able to teach all truth and confute all error 1. This confutes the Papists who lean so much on Councels as they banish the Scripture as a dumb Judge Of those howsoever the more ancient of them are to be reverenced and did worthily oppose conclude against the Heresies of their Times yet even in them some things are left rawly whether those worthy men intending the greatest less regarded smaller matters or whether they erred as men that we might not put too much confidence in them or give too much to them But for many latter ones they are patcht by the Pope and his Adherents which will be sure to do nothing against him and the greater part overcomes the better part Therefore we are not to rest in these but go to that Law and to that Testimony which alone must Judge and bear Rule in the Church For though Christ hath promised that where two or three be gathered together he will be amongst them yet they must be mâ—t in his Name which is when they all submit themselves to the Word of God and suffer Christ to be President of their Assembly by his Word and not when they will set up Conceits of their own devising 2. Ministers must learn in all matters of faith to bring forth the written Word of God and not mens Judgements which are of no force to stablish the Conscience neither Popish Traditions by them termed Apostolical and unwritten Verities 3. People also for their part must receive nothing but that which they see grounded hereupon To this end they are to search the Scriptures and with the Bereaâ—s to confer place with place to finde out the truth If an Angel from heaven should bring any Doctrine contrary to this we are to hold him accursed Assuredly for want of Catechizing publikely and reading the Scripture privately if a cunning Heretique should in most Congregations open his pack of Wares they would go for currant few or none being able to control him Enquired and searched The words imply the great pains they used herein as Daniel by prayer fasting and meditation They had a little hint from God and they found the savor of it so as they followed it most earnestly to get out more and plodded upon it to see further and further What then are all of us to beat our heads and to set our hearts upon even upon the mystery of our Salvation by Christ that we may 1. Know it and every part thereof 2. Give full assent thereto 3. Labor for a particular perswasion thereof by faith These things belong to us whom it much concerneth to know this by an effectual knowledge feeling the power of Christ in us causing us to dye to sin and live to righteousness and this we should do 1. For that its the chiefest thing in the world Its life eternal to know him and all is dung to this yea we should desire to know nothing but Christ and him crucified 2. Because in seeking we may finde more in one day then all the Prophets and Fathers could finde by all their diligence all the days of their life This condemns the monstrous Unthankfulness of our days that make no reckoning of this so blessed Gospel of those glad tidings that should be the glory of the world without which the world is dead in sin and comes to confusion O how few regard to hear the Word Many run to Sports and Pastimes others to Markets and Fairs but in many places what thin Churches their Oxen and Farms draw them away Others hear yet it is without any regard any life Israel never loathed Manna more then most do the preaching of the Gospel O they have had Sermons in many Congregations until they have even loathed them O how few can be brought to see their own misery how few to prize Christ and to whom he is indeed welcom how few that will stoop to his yoke Sundry in shew would have him their Savior and talk that they hope to be saved by Christ but that 's but a Bawd for their sins whereby they may go on the more freely in them yea are not the truest and painfullest Preachers and Professors of the Gospel hated what this will come to is easie to see assuredly being like Châ—raziâ— and Bethsaida we may justly fear some iudgement at hand Time was when Christ was welcom amongst us and the kingdom of heaven suffered violence as haply it doth still in some parts of the land but O dead hearts and unthankful in most places Those under the Law saw but a little yet took it thankfully we have much revealed yet little regard it To prize the Gospel and seek after Christ will be our wisdom and welfare then to enquire for Salvation by Christ there can be no greater thing it becomes us well if for this we be counted fools well we be such fools as the Prophets were who enquired and searched after Christ God be thanked for our so doing let us continue in Gods name this shall bring us comfort living and dying when carnal Wordlings shall perish for want of comfort and go to hell But did they onely enquire after Salvation and the way to it and found it not Yes as they foretold Christ to others so did they finde that in him they sought for and were saved by him The Prophets and old Fathers were saved by Christ as well as we This confutes two pestilent Opinions 1. That of the Anabaptists That the Fathers had no other but earthly Promises and Rewards and
we had been yet in our sins yet under the curse as if he had suffered and had not conquered and entred into glory we had been never the better It was needful that Christ should suffer for us for we by Adams fall were plunged into sin and so in danger of the curse of God and lyable unto all wrath here and hereafter This Gods justice could not suffer him to remit but the death threatned must be paid To this end our Savior became man and suffering all that was due to us thereby discharged us He was arraigned before an earthly Judge that we might never be brought to our answer before the heavenly accused that we might be cleared condemned that we might be acquitted before God counted among vile sinners that we might be reckoned among the Angels spitted on that we which had deserved that God should for ever have spitted on our face shame and confusion might be received into favor did undergo the curse that we might be blessed dyed that we might live c. then this there was no other way whereby we could have been discharged See Isa. 53. 1 Pet. 1. 19. 2. 24. 1 Iohn 1. 7. Rev. 1. 5. Hence perceive 1. The depth of our misery 2. The unspeakable love of God and Christ Jesus 3. Comfort to all that have their part in Christ all their sins and punishments are discharged crosses and death are now become blessings no punishments of sin whoso do not by Faith take hold on him must suffer for their own sins and that for ever 4. That as we are to hate sin with a deadly hatred so must we testifie our love to him that hath redeemed us at so high a price Numbers will talk of Christ that he dyed for their sins which yet are so far from being humbled to repentance hereby and to turn from sin to God as that they seem rather emboldened and heartened to run on in sin and sin more freely such vile wretches crucifie Christ again neither shall have any benefit by his death And the glory that should follow It was necessary that he should have overcome else had his death been in vain Hereof there were three degrees 1. His resurrection 2. His ascension 3. That he shall one day come into judgement bring all his servants into his glory whereunto may be annexed the consequents of each But how shall we come to glory even by the same way that our Head our Lord and Master hath gone before us namely by sufferings for through many afflictions we must enter into the Kingdom of God and God will have the Members made conformable to the Head It followeth hereupon 1. That afflictions or persecutions are no ill sign but rather of the way to Heaven and glory it should encourage us to suffer seeing glory follows and a great reward ensues thereupon 2. That those which will suffer no affliction nor persecution for Christ and the Gospel but shifting themselves therefrom aym at the glory of the World are not in the way to glory but shame hereafter will be their portion Verse 12. Unto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the holy Ghost sent down from Heaven which things the Angels desire to look into YE have heard what the Prophets searched into and by what guide now see what was revealed unto them how far forth they were satisfied namely that the things which they sought into even the time of Christs coming should not be in their days but in ours They took the pains we have the gains They laid the cloath and we come to partake and feed on the dainties The fruit of their ministery was to our benefit So that we have the advantage of all our Forefathers of the Old Testament Unto whom it was revealed that not unto themselves c. Lo say the Anabaptists the Jews foretold many things of Christ but had no part in him themselves those concerning us They had Canaan and temporal benefits and looked no further But how absurd this is we have already shewed having sufficiently proved the contrary And these words are not to be understood of Christ or of the substance of salvation but of the time of his coming and of the maner and measure of revealing him to them more darkly to us more clearly to them more sparingly to us more fully They believed in Christ that was to come we hear of Christ already come and that he hath finished all things and how and thus are we to understand Heb. 11. 13 33 39. where there seems an opposition They received the promises that is the fruit of them and salvation by Christ and they received not the promises that is saw not the exhibiting of Christ who was promised to the World For more plainness there was never but one Covenant between God and his people from the beginning till now nor shall be which is the Covenant of Grace except we mean the Covenant of Works which was between God and all mankinde in Adam the foundation and matter whereof was our own strength and righteousness but this was soon at an end Adam had soon broken this and overthrown himself and with him all us The Covenant of Grace then the Lord entred in his great mercy with Adam in Paradise which was founded in Christ Jesus requiring of us to believe in him and repent of our sins and he would forgive us our sins and give us salvation and life eternal This for the substance thereof was never altered one jot onely the Lord hath revealed his Son more fully to us more sparingly to them more plainly to us more darkly to them Herein may be considered both the Author Matter Form and End The Author the same God to them and us The Matter Christ Jesus the same to them and us The Form was generally also the same for as God required Faith and Repentance of them as well as of us so he gave them the same means for the working thereof the Word and Sacraments The End the same viz. the Salvation of his Elect and Eternal life The difference is in the measure of his giving them as also in the persons to whom then was it to the Jews onely who were the peculiar people of God now the partition wall is broken down and the Covenant is to the Gentiles as well as to the Jews So also for the measure he spake to them by visions and dreams to us by his word and when to them by his word it was both more sparingly and more darkly Also our Sacraments compared with theirs are as fewer so more easie and more significant and for the Spirit they had him more sparingly except some extraordinary persons whereas it was promised that
but the Apostles received a greater measure of the holy Ghost and a more plain and visible sign not onely perceived of themselves but of others In that he addeth Which the holy Ghost sent down from heaven he alludes to that of Acts 2. 17. taken out of Joel 2. 28. And it shall come to pass in the last days saith God I will pour out my Spirit upon all flesh c. If then the Gospel was also preached by the Apostles and that by the Spirit sent from heaven upon them Hereby may all that hear it be induced to embrace it as on the contrary their case must needs be fearful which reject and despise it Such is the case of the Jews though they killed the Prophets yea though they rejected Christ and his preaching yet were they not cast off till they had rejected and resisted the preaching of the Apostles who with one consent bare witness of him confirming also their Doctrine by Miracles from heaven having done this their sin was at the highest and from them the Apostles turned unto the Gentiles Such is the condition of the Turks utter enemies of Christ and true Christians Such is also theirs who among our selves despise this Gospel 〈◊〉 but none do so Yes many in sundry degrees for all that receive not the Gospel embrace not the Gospel do not believe obey and repent all these despise it for to believe and repent are the Commandments of the Gospel therefore he that yields not unto them despiseth the Gospel He that is not with me saith our Savior is against me All these have a dreadful account to make For though now it be preached by sinful men yet it is the Gospel that was preached by Christ himself and after by the Apostles inspired by the Spirit and it hath been abundantly confirmed by Miracle This is that I say which we preach let every one therefore take heed lest they set light by it as though it were not the Gospel of Christ but of men Again in that the Apostles were so filled with the Spirit to preach and write we learn That they have left unto us a perfect Direction for all things needful for our salvation and for the good estate of Gods Church and that therefore there 's nothing to be added detracted or altered 1. This condemns them that trust in new Gospels of Thomas Thaddeus Bartholomew c. and in Traditions and unwritten Verities which is to accuse the holy Ghost of want of care for his Church as not having left that which is sufficient for salvation 2. It condemns them also that take away and alter at their pleasure what is this but to tax the holy Ghost for leaving something not necessary nor profitable for his Church and by altering or taking away the same to make our selves wiser then he Which things the Angels desire to look into The third commendation of the Gospel The Angels defire to see into the further end of that salvation that is preached therein They are not ignorant of any thing the Church knoweth but they have gathered some things they knew not of or not so much till they came to pass as touching the Incarnation of the Son of God both Natures in one person c. This they desired to see before he came and this was figured by the Cherubims looking down toward the Mercy-seat which covered the Ark which was a figure of Christ signifying that they desired to look into that Mystery of his Incarnation and when they saw it they admired thereat even to see the Eternal Son of God joyned to mans Nature it to be worshipped without Idolatry and his Manhood to suffer the Deity remaining free without suffering So also by the Church they learned the Mystery of the calling of the Gentiles But now that which they desire to see is that which is yet to come namely the fulness perfection and accomplishment of the salvation of Gods Church and People namely to see the day of Judgement when God shall be perfectly glorified in his Saints They desire this 1. Because they are enforced to see now a great deal of sin in the world yea those duties which the Saints themselves perform full of corruptions and weakness which after that day they shall see no more 2. Because that day shall be our perfection Alas here we are imperfect every way and weak then shall we be perfect and free from sin and in a most happy estate both in body and soul which for the love they bear to God and us they long to see for as God revealed himself more darkly to the old world more clearly to us so when we shall come to heaven much more clearly then now There shall be as much and more difference between that which we shall know then and that which we know now as between us and the darkest times before us under the Law Here as children we are weak and rather stammer then speak plainly of God his Word and Works but when in the life to come we shall come to mans state it will be far otherwise Here we see with spectacles of the Word and Sacraments but there without and that most perfectly 1. Is there such an happy condition remaining for all Believers O how should we rejoyce that are entred into the first degree of it and expect the other How should we bless God for his Gospel and for the pains which we have taken herein to attain the same Yea how should we walk thankfully that look for such a state how zealously and heavenly-minded not defiling our selves with this world nor sticking here but mounting up in our affections and having our conversation there 2. How should we long for the day of our dissolution to enter another degree but especially for that last day when we shall be made perfect The Angels have what they shall have yet in love to God and us they long to behold our perfection what should we then do that shall have the benefit of it 3. This should teach them that be yet void of grace to embrace the Gospel that they may come to this happy estate else they shall go to one as miserable as this is happy from which the Lord deliver us Verse 13. Wherefore gird up the loyns of your minde be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. HEre followeth the 2d part of the Epistle containing matter of Exhortation built on the foregoing Doctrine Being begot again to the hope of such an inheritance and to such salvation whereinto the very Angels desire to look they were thereupon to trust stedfastly without wavering to the end honoring this hope and Gospel by an holy life and conversation not only renouncing the lusts of the time before their calling but also living in Sanctification of life wherein they might
in the way to it will he now disappoint thee No assuredly If he would not have saved thee he would have let thee alone as thy companions and many others and never have done this for thee O but the Devil is so strong and subtile and I so weak and simple He that hath pluckt thee out of his hands will never suffer him to get thee captive again It were else a disgrace to Christ Except therefore he be stronger then God and Christ thou needest not fear At the revelation of Jesus Christ. He plucks these Jews from Moses Law and the Ceremonies which were out of date but they could hardly be so perswaded and brings them to the Gospel which discovers Christ He was in that Law covered with Vails of Sacrifices and Ceremonies c. All these be done away in the Gospel where Christ is laid open without any covering Note We have the excellency of the Gospel that doth uncover and lay open Christ Jesus unto us brings us tidings of him who is the Way the Truth and the Life and the onely Savior of the world So that the Gospel is the glory of the World The Sun is not so necessary in the Firmament as the Gospel is to the world This teacheth us Christ which is life eternal and St. Paul desired to know nothing but Christ and him crucified and counted all dung for the excellent knowledge of Christ Jesus his Lord O how welcome should this be It is well called glad tidings so it is indeed The Gospel is our pardon If we should finde evidences of great Lands and Inheritances to come to us or a Will wherein were bequeathed great Legacies to us how glad would we be of the same How often would we revise and read them over The Gospel brings us tidings and tells us the way to come to an everlasting inheritance and therein are bequeathed such blessed Legacies Item I give thee forgiveness of thy sins by my Sons death Item Eternal life by his obedience Item I give thee assurance that thou shalt be raised here from sin and that thy body shall be raised at the last day by my Sons Resurrection Item I give thee assurance of a place in Heaven by my Sons Ascension 1. Is it not a marvel then that the Gospel is so hardly entertained and that the World cares so little for it It s welcome to most people not as if it brought them news of a blessing but as if it would spoil them of all they have 2. How should they that want it be set on work to labor to get it as without which there 's no Salvation Its light food armor without which darkness famine spoil If the Sun should be wanting to a Town and could be procured how would all joyn to get it Or rain for a dry and barren ground who would not wonder at any that should be against it yet who joyns who labors for the Gospel 3. If the Gospel be the revelation of Jesus Christ then are the Ministers revealers of this blessed Secret therefore worthy to be acknowledged for their works sake for the greatness of their work and the excellency thereof Pharaoh reverenced and advanced Joseph for smaller matters O how beautiful are the feet of such Most people either rate them or at least set light by them not reverencing their calling but esteeming them more base then the meanest Tradesman But that grieves us not so much as that unkindeness that we meet with from them from whom we look for most comfort and encouragement Verse 14. As obedient children not fashioning your selves according to the former lusts in your ignorance TO Faith he addeth Repentance and Sanctification by the one to testifie the other as in the second Epistle he wills them to adde unto their Faith vertue as if he should say You that sometimes were the Children of wrath and are now by grace made Gods Children walk obediently as becomes such a mercy This Sanctification hath two parts and stands 1. In renouncing evil or the lusts which before grace we were wont to be led by 2. In putting on and embracing holiness of life that we may resemble the disposition of our Father who is holy and looks for holiness in his yea holiness in all maner of conversation For the order first goes Faith then Obedience and Sanctification for as the light and Sun-beams comes from the Sun a river from the Spring head fruit from the tree so doth obedience from Faith Till a man be pardoned and believe he cannot repent nor obey the will of God no more then a dead stick can bring forth fruit When by Faith we are ingrafted into Christ then we receive power not before one that hath never been humbled aright for sin cannot hate and flie from sin as he should He that seeth not the love of God to him cannot love God nor set upon a good life to deny his lusts being as dear as his life and to yield obedience is irksom to nature for this cause the Devil is such an enemy to our Faith and labors to shake it for then he knows he damps our care of a good life 1. This condemns Papists that boast of holiness of life and yet overthrow the foundation of it viz. A true justifying faith They may stir up good moods and a blinde devotion by scaring men with the pains of hell and telling them of the joys of heaven but no sound Obedience godly Life renouncing Lusts c. without the work of Faith from that will be Obedience even to suffering 2. It confutes them that think Repentance is before Faith they are indeed wrought at once and Repentance sheweth it self first but in order of nature Faith is as the root Many humble souls hold off and dare not believe O say they if I could repent so heartily as I see some and could serve God as I would then I could believe 3. It teacheth men that if ever they will set upon a good life indeed and in time they must begin at the right end and lay a foundation of true justifying faith for want of this many deceive themselves that have some purpose to do well being afflicted or somewhat stirred at the Word and fall out of a bad course to leave this and that evil or take up good duties and many that never had experience of the work of Faith that think they live well or some that upon some occasion thus promise You shall never hear me swear more I le never play more Never come in an Alehouse yet this lasts not but they fal to their old byase by and by because they took not the right course Many also purpose to repent and do great matters but this is a greater matter then the world thinks off a man must first be the childe of God ere he can obey and Faith must be wrought first ere he can
are married by the Lord and none can divorce them Therefore if any man seem to have the one and not the other he hath neither in truth If therefore any leave evil and do not good or if any do some good and hate not all evil he is but an hypocrite For the order here used he sets renouncing of our lusts first before imbracing of holiness men put off their old rags ere they can put on new apparel purge the stomack of ill humors ere they take good nourishment dig up the weeds ere they sow or set herbs so in this case Where therefore there remaineth the love of any lust or sin there is no true grace in that heart neither will any grow till that be rooted out God will not plant any of his grace there till the Devils planting be pluckt up Many think they be Christians and do many things well though they keep the love of some sin no mark the love of grace and goodness and the love of any sin cannot be in one heart they are so contrary the one to the other therefore while thou livest in any known sin and lovest any lust as sure as God is in heaven thou art an hypocrite and let me perish if there be one dram of true grace in thee but thou standest in the state of damnation Therefore renounce and bid adieu to thy lusts and seeing you make a profession and do many things will you lose heaven for your lust for one sin so run that you may obtain lose not heaven for a little make either something or nothing of thy profession banish from thee all sin that God may work some true grace in thy heart In your ignorance He fathers their following of lusts on their ignorance and ignorance is the cause and root of a wicked and bad life For till men know the will of God out of his Word how can they do it and what are we prone to by nature but to all the evil in the world Therefore the devil labors by all means to hold people in blindness of all books hath most been an enemy to the Bible and to sincere and diligent reading and preaching the Scriptures for were those away he knows all iniquity must needs abound as there did in Popery when people were nuzled up in blindeness O what abundance of sin was committed but it did not so much appear because they were in the dark and the light of Gods word discovers sin which was then very rare As if one come into an house at midnight he â—ees no faults but when the morning comes then he sees a number of things out of order so in this clear light of the Gospel we see the wickedness that then appeared not in the dark Whether will not our nature run and whether may not the devil and world lead one when he hath no eyes to see whether he goes The blinde eats many a fly and a man may lead a blinde man into the deepest pit As the Raven first picks out the Lambs eyes and then kills it at his pleasure when it cannot see to escape away so doth the devil by people Ignorance is often compared to darkness and they that go in the dark often stumble fall and hurt themselves Sampson when blinde was led to any thing as to grinde to make Sports c. 1. This teacheth us to desire that the clear light of the Word may shine more and more brightly into all places of this land for there are many places that have either no preaching or else very seldom So as for want of knowledge people wallow in a number of lusts most fearfully the Lords day most grievously Profaned preachers slighted c. 2. Every Minister is to endeavor to the utmost of his power to bring their people to the knowledge of their duty that so they may be either truly converted or at least hereby restrained 3. People are to labor for knowledge else they must needs be captives of many lusts Think not as many do because ye are poor and not book-learned therefore you shall be held excused many think their very ignorance shall be a good plea because they know nothing God will hold them excused Is light come into the world and shall mens sin their ignorance hold them excused its otherwise 4. All parents are to have a special care where and in what Towns and houses they place their children they must place them where they may learn to know God to discern between good and evil and if it prevail not with them by and by yet there 's hope it shall lie as seed in their hearts that will shoot up in time But how can he say In their ignorance seeing they were well instructed and expert in the Law having it read among them daily and had they not good knowledge in the Law and in the Prophets True yet he justly calls them ignorant 1. Because though they were so cunning in the Law and Prophets yet they knew not Jesus Christ the end of the Law and so the sum of all 2. Their knowledge was onely in their brain and not effectual in their hearts to renew and reform them but they were carried away by their lusts notwithstanding of their knowledge 1. Then all the knowledge in the world without the knowledge of Christ Jesus is nothing If a man could measure the heavens tell the number of the stars had skill in all Arts and Sciences whatsoever yet without the knowledge of Christ it were vanity Paul knew much being brought up at the feet of Gamaliel But he counted all things else loss and dung for the excellent knowledge of Christ Jesus He desired to know nothing but Christ Jesus and him crucified If a man were the wisest in a County to arbitrate and compound controversies yet all this were nothing without the knowledge of Christ. 2. All the knowledge of the world if it reform not a man is but ignorance So much a man knows as he obeys That is not knowledge that is in the brain but that which soaketh down into the heart and transformeth a man into the similitude thereof so much men know as they mortifie their lusts He that lives after his lusts let him have never such store of knowledge he knows nothing yet as he ought to know what if a man know he should not Swear Lye commit Adultery c. yet doing these is he any whit the better Is he not rather much worse Yea the Devil himself hath more knowledge then any man The world wonders many times to see men of great knowledge do such and such things Alas Knowledge and Conscience are two several things and often sundred in the subject 1. Then let no man boast of his Knowledge Many love to hear themselves talk but look what power they have over their lusts what mastery over their affections 2. Do not we
desiring without dissembling or feigning to walk so as we may please God in all things Wonderful is the weakness of most part of Christians who howsoever in many things they do well yet many of their actions and speeches are not answerable Well let us notwithstanding endeavor it and that every day more more and le ts not be discouraged though we cannot attain to all we would but if we can gain ground this way though it be but a little at once yet our labor shall not be in vain we must every day exceed our selves a little and so not bearing with our selves in our corruptions but unfeignedly striving against them we may receive no small comfort let us therefore not bear with our selves in the least evil but strive to reform our selves in every thing in the mean time with the Apostle mourning because of the corruption But as he that hath called you is holy That is God This is the Simile whereby the Exhortation to holiness is set forth which hath in it also the force of a double reason to perswade thereunto 1. From the person calling 2. From the calling it self The person calling God he is holy therefore must we be so Concerning Gods holiness we need say little It s his very essence and uncreated in him he hath been so for ever and is so infinitely The Angels cannot cease praising the same Holy holy holy c. He is the Fountain of holiness and conveyeth the streams thereof into his Creatures Men and Angels He is holy by nature whatsoever holiness is in Angels or Men is not by nature but by grace He sanctifieth the place where he manifesteth himself as the ground whereon Moses stood by the bush where God appeared much more Heaven where he most clearly sheweth himself to the Saints This should teach us as to acknowledge him so in his Word and in all his Works and that we should not dare admit a thought to the contrary though we cannot see the reason of all things so the use hereof is That we should study after holiness that so there may be some agreement between him and us as we are bidden be merciful and perfect as he is and our Savior faith Learn of me not that he requires an equality which can never be here and hereafter Here we cannot be perfectly holy as he is in Heaven we shall be perfectly holy but not infinitely as he is because we are finite but so that we labor to imitate him that we may have his blessed Image renewed in us daily and grow more and more like unto him going from strength to strength till we appear before the God of gods in Sion Can the most holy God abide unholy persons He hath pure eyes and hateth sin abhorreth iniquity what agreement between light and darkness God and Belial Therefore the Lord so often called upon the Israelites to keep themselves from all kindes of Pollution and instructed them unto holiness in innumerable things whereof some were very small Therefore as we take Gods holy Name upon us hear his holy Word partake his holy Sacrament and take his holy Name in our mouthes let us also study after holiness else never look to see Gods face He can no more endure prophane persons then we to take a Toad in our mouthes This holiness stands not in coming to Church mumbling over a few Prayers without understanding coming to the Communion at Easter c. The Pharisees fasted oft prayed long gave Alms had broad Phylacteries yet were rejected by our Savior Christ It stands in the purity of the heart and the whole conversation But how little doth this example of the Lord prevail to bring men to holiness most follow after their own hearts lusts and the corrupt example of men we do as we see others do and why say we should we be wiser then our Forefathers then all our neighbors and thus being willing to follow such examples we draw one another to all evil But follow we not those in evil but the blessed example of God himself as in holiness so in sanctifying his day Thus of the person calling The calling it self A great benefit indeed why Is it so great a benefit to be called Yea as is here meant There is a twofold calling 1. Outward When God calls men by every days new benefits by every new correction by his Word whereby yet they are never aw hit the better nor converted for many are called but few chosen and this is common to Reprobates 2. Inward and Effectual when besides and with the outward means God speaks inwardly by his Spirit to the Conscience The parts hereof are 1. The enlightning of the minde to understand the Principles of Religion which though alone it be not sufficient nor more then may be in a Reprobate yet it s the foundation of the rest without which no effectual calling 2. The opening of the heart to believe as Lydia's was when one believes every thing particularly to belong to them and so the promise of Salvation among the rest till then her heart as all ours was fast lockt up not able to believe 3. The change of the whole man This is essentially necessary to Salvation for by nature we are slaves of sin as long as we continue as we were born we are far from Salvation The fruits hereof are 1. When a man goes about the works of the same and labors to walk worthy of it in an holy life 2. When a man highly esteemeth his calling and the hope of glory he is called to as Paul accounted all dung in respect of the excellency of Christ crucified and the things he esteemed highly before his calling afterward he made no reckoning of 3. When he will suffer any thing for the same rather then be drawn from the hope thereof Some are called sooner some later as in the Parable of the Laborers hired into the Vineyard Examine we our calling for much hangs upon this Our Election past and Glorification to come Calling is the fruit and proper effect of Election if the one then certainly the other Notes hereof are both Negative and Affirmative Negative 1. Not to hear the Word and that diligently so doth the Devil he will not miss a Sermon nay marks every point in a Sermon to keep thee from the obedience thereof or turn it one way or other to hurt 2. Nor to hear joyfully 3. Nor to reform many things as Herod 4. Nor to do some choyce duties as Ananias and Sapphira Affirmative But 1. To seek above all to be at peace with God and to have his Spirit to assure us of our everlasting Salvation not to serve the time nor any such thing but above all to be assured of Gods favor 2. That we hate unfeignedly all evil but especially the special evils of the
the pure Word of God This hath many properties 1. It loves for some good actions which condemns the common love of wicked persons as of the Fornicator and his Harlot the Adulterer and his Mate the Drunkards and Thief though sworn Brethren To love any because they can rail against goodness or Dice well or are eager against the Servants of God c. this is cursed love True love rejoyceth not in iniquity a worse note cannot be then for one to love them whom as Rebels and Conspirators against God he sees fighting against God 2. Pure love is that which is grounded on Grace and Religion not on any transitory thing which condemns the carnal love of the world which love onely for worldly respects as strength beauty and the like or if it be for any inward gift of the minde not Sanctified that 's also but carnal as wit skill in Arts Musique c. these are worthy love but to love onely for these is not true and pure love for thus the Heathens loved as Isaac loved Esau for his hunting and many a man his wife for her beauty These are false grounds when they fail love fails 3. Pure love is in respect of the party himself whom we love and for no respect to our selves or commodity of ours which condemns the world which onely loves on such respects as because he is my Uncle my Friend loves me hath done this or that for me or may do me a pleasure therefore I will make much of him or for fear he may do me a shrewd turn This being shak'd out of the clowâ—s is indeed but self-love as having a respect onely to our selves Many a man shews kindeness to others to purchase credit The charitable deeds of the Papists were of self-love for they were done out of opinion of merit So the love of worldlings they have a reach at themselves 4. Pure love reflects chiefly on anothers Soul therefore hates his sin in him whom he loves most dearly advising him from all evil counselling him to all good This condemns all impure love So to love as not to tel our neighbor of his fault for angring or disquieting him this is hatred So Parents that love their children so well as they will not nurture rebuke or correct them do indeed hate them slay them in following their ways He that spares the rod hates his childe It s as if any should be so tender over a childe as not to suffer the wind to blow on it and therefore holds their hand before the mouth of it but holds it so hard as they strangle the childe or as the Ape which hugs her yong one so hard that she strangles it Again friends perswade a man to do this or that for preferment which he cannot do with a good conscience Oh they love him they would fain see him prefer'd woful love to the body by destroying the soul A neighbor hath his Childe or Cattel strangely handled one comes in of love perswading to send to such a Cunning-man or good Witch one of the Devils worsts instruments Is this love Is he a friend that will do that whereby a peny may be gained but many hundred pounds lost So when a Christian is ready to suffer for a good Conscience and a friend comes and says Oh I pray cast not away your self I wish you well do as the times are and as others do This was the tormentors love to Martyrs tormenting love indeed that by saving their bodies their souls might perish Thus would Peter have perswaded our Savior O Master these things shall not be unto thee but if Christ had not suffered we had all perish'd in our sins yea the Saints in Heaven must have come out from thence for they went to Heaven by Christ who was to be crucified What love was this our Saviors Answer shews that he gave him no thanks for that counsel Fervently This stands in two things Earnestness and Constancy 1. For the Earnestness of our love we must stretch it to as many persons as we can and to as many duties as giving forgiving c. and therein we must not be sparing as in giving For he that gives sparingly shall reap sparingly So for forgiving it must not be onely an offence or two Charity covers a multitude thus is God to us in giving for Soul Body Goods Good-name to us to ours day and night never weary never upbraiding us So in forgiving how merciful is he to pass by our many offences and that daily should not we then herein resemble him Again a little love is soon quench'd soon hindred but we must love so as if we meet with many temptations from our selves or the parties whom we are to love our love notwithstanding must last still yea we must not onely do these things when we can well do them or there 's nothing to let us but even forget our ease pleasure and profit to do our neighbor good Love seeks not her own things is laborious we love our selves fervently and therefore must so love our neighbors This condemns the cold frozen love of the world wherein there 's no heat or fervency a little thing lets We are so full of self love that we will not speak so much as a good word in defence of the very best whether man or cause if thereby we may be prejudiced never so little so did not Jonathan so did not Hester when she adventured her life for her people 2. For the constancy thereof Unity must be kept we must seek Peace and follow after it and its a part of fervency when it will not easily be broken off Gods love is constant ours must be so the Devil will assay to break it off we must therefore the more stand in it Oh it s the easiest matter in the world to break off love but we must not embrace any occasion moving hereunto This rebukes the inconstancy of many men that are won with an Apple as we say and lost with a Nut that will upon every slight occasion break friendship I loved him as well as could be will some such say till such and such a thing fell out and what are you now broke off what can worldings do more If God should so deal with us how miserable were we but his love is constant yea he loveth us in our adversity and low estate nay best then and is then nearest with his comforts so it ought to be with us for then our Neighbor hath most need of us and then our love will appear most free not mercenary But how contrary this is daily experience sheweth while men be in prosperity they have many friends which in their affliction forsake them as Doves that come to fair houses not to low cottages whereof Job often complaineth Verse 23. Being born again not of corruptible seed but of incorruptible by
same grace effectually call and convert which should binde our hearts more effectually to praise and serve him all the days of our life 4. That the excellency of this grace is such as all things without it are nothing If we had the wisdom of Solomon the strength of Sampson the policy of Achitophel the wealth of Ahasuerus c. if we could measure the Heaven Earth and Sea and knew the nature of all Creatures therein from the Cedar to the Hysope nay if we could understand the Bible could Preach never so Learnedly and had all gifts of knowledge and utterance yet were we not born again all were nothing Besides it s the more excellent both because so rare only the Elect of God are born again and because Eternal In the natural birth we dye because born of mortal seed and nourished by corruptible food but they that be born again never dye more never come more into their former state as being born of the immortal seed of the Word and Spirit and being thereby nourished are joyned to the fountain of life Christ Again by our first birth we are made miserable by this happy by that sinners by this righteous persons by that children of wrath by this children of God by that slaves of Satan by this servants of righteousnes by that limbs of the Devil by this members of Christ by that heirs of Hell by this heirs of Heaven O happy day O happy birth before Regeneration Sin and Satan wholly ruled in us but after Grace and the Spirit of God 1. This should teach us if we can prove it in our selves to rejoyce and remember our birth-day Many delight to talk of their age as others when where and what year they were born But canst thou tell where and when thou wert born again thou canst else have little joy of thy first birth The older thou art the more shame and greater condemnation if thou art not born again He that is not regenerate is a Bastard for though he have after a sort the Church to his Mother yet he hath not God to his Father and though in the Natural birth the Mothers side is the surest yet in the Spiritual birth it s otherwise Therefore if thou hast Wit Beauty Strength Wealth and the like rejoyce not in them but that thou art born again yea though thou art Poor Weak Sickly yet being born again thou art happy If God hath denied thee Wealth and Health or taken them away yet if he hath given thee grace thou art to rejoyce exceedingly 2. It may teach us to rejoyce if we know our children new born We rejoyce at their Natural Birth but alas wert not for hope because they be of Christian Parents we might rather weep for when a childe is born there 's come a sinner a guilty person into the World one that is in danger of all evil subject to a great deal of sin and sorrow and one that hath deserved to be cast into Hell O therefore if we know them born again there 's cause of rejoycing yea we must rejoyce at the new birth of a servant or any other as the Angels do The World likes such the worse a sign they are the old men 3. If we know it not we are to use the means bring them to Baptism after teach them what is fit that they may make conscience of their Covenant and bring them to the Word if they be any whit forward further them if backward or unwilling use thy Authority over them 4. Rebuke them that desire to see them Strong Fair Rich Healthy and the like in the mean time not respecting whether they be born again or not 5. He that is not born again hath nothing excellent in him but abides in death and is the servant of sin 5. That it s so necessary as without which there 's no entring into the Kingdom of Heaven for thereinto can no unclean thing enter and they onely which are pure in heart shall see God We are born impure sinful defiled from head to foot while we are in this state there 's no possibility of serving God as either by thinking speaking or doing good we must therefore be washed and made clean The world imagine no such necessity herein it s a riddle to them few know what any such work or change meaneth They think to be saved by their good meaning civil life and living orderly O this is sound if these do not well God help us all Again though openly bad if they can cry God have mercy on their deathbed they shall do well enough Here 's no dreaming of a new birth of any change in the understanding will affections yea throughout both body and soul but none of the others will serve the turn therefore try whether ye be new born If we live still in sin as in lying it s a certain argument we are as we were naturally He that is in Christ is a new creature and such a one walketh not after the flesh but after the Spirit if thou art thus thou hast put off thy old conversation and put on a new 6. The effects of Regeneration 1. An hatred of all sin a love of all good 2. A strife and labor to do the one and avoid the other 3. A diligent use of the means for this purpose and a Spiritual combat against the lets wherein being conquerors we have peace and joy if otherwise grief 4. Delight in the Word Prayer and Heavenly things whereas we were wont to delight in vain and worldly things so to cry Abba-Father to love the Father to desire the sincere milk of the Word and to live innocently If upon tryal of thy self by these notes thou findest thy self not born again thy case is fearful it had been better then thou shouldest thus dye that thou hadst never been born or born a Toad whereof when its dead there 's an end but the man that is not born again while he lives when he dyeth the second death will lay hold on him eternally yet alas a number of old folks ready to drop into the grave are not yet born again What shall become of these few men are born again when they become old which I speak not to discourage you quite but to awaken you the more earnestly to look about you some were called about the eleventh hour but let them that have day before them not defer or put it to the venture 6. That the life of a Regenerate man cannot be that it was or as is the life of carnal men for the case is altered he is now united to Jesus Christ as an imp to the stock a member to the head by Faith on our parts but principally by the Spirit of God by which Faith we draw and by which Spirit is conveyed to us vertue from Christs death to kill sin our old man and the corruptions
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
hold on In his death he shall not be comfortless but finde enough in Christ to carry him to heaven though through the gates of death He knoweth whom he hath believed At the day of Judgement he shall not be ashamed but lift up his head with great joy when he shall see Christ coming in great glory and power to save all them that have embraced him and to receive them into the glory which he hath prepared for them then shall he be our Judge who hath been our Surety and Savior Contrarily they that believe not in Christ are never in quiet as the Papists that hope to be saved partly by Christ and partly by Works are often even the wisest of them distracted and cannot tell when they have done enough to rest in and so are ever suspitious and doubtful tost to and fro as one upon a ship mast So the wicked among our selves that believe not in Christ though some securely flatter themselves are for the most part doubtful having ever and anon thoughts that all is not well and so not knowing what shall become of them and though they love their lusts so well that they will not part from them for Christ yet often do their thoughts accuse them of their Whoredoms Deceits wicked Courses their hearts misgive them and so indeed their lives be as if one should lie in a bed too strait and the clothes too short and so they cannot sleep whereas he that is assured of his happiness and his heart witnesses his upright care to obey Gods will his bed and clothes be large enough he sleeps quietly and rests on a soft pillow his good conscience In the hour of death they are fearful disquieted and in death they are confounded when they see the Devil ready to carry their souls to hell At the day of Judgement how will the Jews and Turks that altogether reject Christ be ashamed and confounded when they shall finde that their imagined Christ and Mahomet hath deceived them and led them into a false hope O what a case will they be in when they shall see the true Christ whom they have rejected come to judge them O what wailing will there be how will they run up and down and what would they not do if they knew any way to help themselves then shall they finde it too late to sue to him Then will they sue to the hills to fall upon them and the mountains to cover them a poor request which yet shall not be granted them So all wicked men among us that have not kissed the Son but broke his bands and cast his cords from them that have had him offered to them but have not embraced him nor believed in him chusing rather to continue in their lusts then to have their part in him their condition is fearful O that all would embrace Christ whilst they may who else shall have sorrow and shame for their portion This phrase also implyeth That Believers can never fall away wholly nor finally as the Papists teach for then they might come to be ashamed They may be shaken for the tryal and strengthening of their Faith but overcomed they cannot be by all the gates of Hell Verse 7. Unto you therefore which believe he is precious but unto them which be disobedient the stone which the builders disallowed the same is made the head of the corner Verse 8. And a stone of stumbling and rock of offence even to them which stumble at the word being disobedient whereunto also they were appointed NOw that which the Apostle had cited out of the Prophet and was indefinitely spoken of all and every one he comes to apply particularly to the Jews that he wrote unto both believers and unbelievers shewing the happy state of the one and the miserable condition of the other one and the same Christ being to them diverse To Believers precious and fruitful to Salvation and all good but to the unbelievers and disobedient a stone to stumble at c. though not of his own Nature yet through their infidelity so that they should not onely have no benefit by him but destruction stumbling at the word that foretold of him and now testified of him But least any should wonder at this madness in men the cause is set down that as God ordained some to life and so to embrace Christ unto Salvation so some others to stumble against him to their ruine Besides this he also removes a common and great scandal and log out of the weak and common peoples way and that was that whereas he had spoken so much of Christ they could not see him to be such a one and their learned Doctors and Rabbies Scribes and Pharisees High Priests and Elders they could no way think well of him they judged him a deceiver and pursued him also which they would never have done if he had been the Savior and corner stone as you speak c. But for this faith the Apostle If it were a new thing that you never had had warning of it were somewhat but this is no other then was foretold in Davids time so long ago therefore it needs not seem strange to you yet their strugling was in vain for in despite of them he was made the head stone of the corner This had been indeed a great temptation if they had been to consult onely with reason For what should they have thought but as they were taught and learned of their gave Teachers of whom that People had a very great and high opinion But considering Gods decree and that he had foretold it should be thus and that God would save his Church by such a way that worldly wise men thought not of and would effect his purpose not onely without the help but even against the will of the great men of the world it could not much trouble them And in that the Apostle doth apply that which was indifinitely said of all to particular persons we may learn how to use the promises of God laid down in Scripture even to endeavor to apply them to our selves particularly This is the nature of true Faith It s but a cold and dead thing to believe those things in general to be true which Hypocrites yea Devils do but this to make them ours as David My Lord My Castle My Refuge and Job My Redeemer and Thomas My Lord and my God and Paul Who loved me and gave himself for me is that we must labor for This particular Faith is that which is to Salvation signified by eating and drinking and Faith is compared to an hand and in our Creed every one of us is particularly bound from our hearts to say I believe How may we come to this particular perswasion A person humbled and seeking earnestly God sends his Spirit to witness to his of the same wherewith that it may appear that it s no presumption nor deceiveable
have a far more excellent one that they are going to Thus the Patriarchs counted themselves and thus David They are not of this World Here they have no continuing City They look for a building made without hands They are Passengers going through a strange Countrey where they be not known Here is but the beginning of their happiness which they have mingled with much sorrow but they have a fulnes of happines prepared where they shall rest for ever without sin and sorrow in the perfect fruition of all that 's good True the wicked shall not tarry here ever neither yet can they not be called Strangers here because they have no better countrey nor place for they shall go to Hell Here therefore is all their hope all the good that ever they shall have that which followeth is fearful Therefore no man needs envy at the prosperity of the wicked their 's that have most seeing they have all here they are like to have But Gods Servants after they have waded through this world they shall come home where they shall be with their Father and all their Brethren and Sisters in all happiness and more then can be uttered If we be strangers in this world and Heaven our countrey then our duty is to behave our selves so as strangers for so do all true Citizens of Heaven walk in some measure Many lay claim to Heaven having no right thereto as by their very walking in this world may appear To discern the one from the other consider these Notes 1. A Pilgrim follows not the fashion of the Countrey he is in nor runs after every thing he sees other do He observes some ride to Markets and Fairs some running to Plays others sitting in Ale-houses drunk others running to Bear-baiting Bull-baiting and the like he regards none of them but keeping his own Countrey fashion goes on his way homewards and if he happen to be drawn away by the sight of them and linger a while he repents himself and saith What a fool was I I have cast my self behinde so do Gods Servants they follow not the evil guises and maners of this world The world swear contemn the Word and Ministers thereof prophane the Sabbath Rail Curse Whore be Drunk Backbite Cozen Dissemble Lye be Proud and the like these they will none of These be proper to the men of this world we may not meddle with these and this is the Reason in the Text We must abstain from fleshly lusts Why These be for worldings of this world to follow we that are Spiritual may not follow fleshly lusts but leave them to them that be but flesh but our conversation must be Spiritual Holy according to the Laws of our Countrey Zealous Fervent Pure Chaste Innocent Merciful Patient Godly and the like To Love Fear Trust in God Worship him Delight in his Word and Saints These be the fashions of Heaven our Countrey therefore these we must follow and so the Gospel teacheth us to live 2. A stranger lays not out his stock on House and Land but trafficks in things transportable that he can send home before and carry out of the Countrey with him into his own It were no wisdom to lay it out and spend his time about things he must leave behinde him So the true Christian Pilgrim he spends not his time nor sets his heart on things of this world all which he must leave behinde but trades in Grace and purchaseth Pearls of Knowledge Faith Repentance Patience Peace Joy and the like and Trafficks in the fruits of Faith his good works which he sends before him into his Countrey and in such Graces as he shall carry with him Oh how many have taken much pains for belly and back and earth but never prized the Pearl with the wise Merchant nor the means how to come by it These have the portion here 3. Pilgrims will take and use all that may further them in their journey as their Meat Drink Sleep and whatsoever else but what would hinder them they cast away or meddle not with So a true Christian useth all that will help him in his journey the Word Sacraments Prayer and all such Spiritual Repasts good Company and such baitings and refreshings as God offers him in his way as for worldly cares or whatsoever presseth down he avoids as all sin which hinders in the way He takes the benefit of the things of this life indeed but sets not his heart on them neither overloads himself with worldly businesses and cares which might hinder him from good duties or a right performance of them much less that make him run into evil For a man then goes on his journey to Heaven when he awakes with God in the morning assoon as it is convenient goes to Prayer then to his calling in Faith and through the day neglects no Spiritual duty much less runs into evil of any kinde but walks on uprightly and with a good conscience useth the world as if he used it not Such as regard not these have no meaning to come to Heaven For how should they come there As men cannot go on in the earthly way without baits and refreshings so neither the heavenly without these They overload themselves so with worldly business and cares that they cannot go one step towards Heaven O how simply do many Christians walk in these days of Peace not hasting at all to Heaven for if they did they would not take such loads on their shoulders as make them go so stooping and staggering as they can scarce go a right step all day long 4. Pilgrims travelling towards their Countrey will be asking the way and desirous to know marks and notes whereby they may know when they are in their way upon the view whereof they are very glad So Christians that minde to go to Heaven indeed will be asking the way there They will go to godly Ministers and experienced Christians and ask how they might know the way and whether they be in the way and then finding these and these marks in them as an hatred of all sin a true desire in all things to please God seeking God in secret as well as openly with a true love to God his people and Word they are not a little glad but rejoyce therein above all riches O how many deceive themselves The way to heaven is straight and few finde it Most never ask the way but go on at a venture if they be in the way so it is if not they shall shift as well as others and most please themselves that they are in without asking the way as if it were a very hard matter to miss the way to Heaven and which but few do miss 5. Pilgrims will in a long dangerous way through a Wilderness where the path is narrow where there are many by paths little company to beat the
path and dangerous for wilde beasts not onely be asking the way but because they know themselves apt to go astray though they fare the harder have and hire a guide continually to go along with them in the way to be sure that they may not lose any time or grieve themselves by going out of the way at all if it may be So will every wise Christian besides asking get a continual guide which is the Word of God to go along with him to direct him in every particular through the day yea his whole life This David desired and therefore did so often study and meditate in the statutes of God That they might be a light to his pathes and a lanthorn to his feet and his Counsellors This therefore we must read hear study that it may dwell plentifully in our hearts in all wisdom that we step not awry for want of knowledge or knowing the way go contrary to our guides direction we cannot in every particular action and our dealings go and ask counsel therefore we must have the guide and counsellor within us to teach us to Buy Sell Let Hire to deal with our Neighbors in Peace Equity Mercy Truth Therefore David prays Lead me in thy way O Lord and let thy good Spirit lead me into the Land of righteousness as one that would not go a step but as he was led by Gods Word and Spirit The common sort therefore that dare do any thing and never look for guide hereby shew whether they are going Gods Servants also herein are wonderfully to blame that sometimes for want of knowledge sometimes for want of care go grosly out of their way one step in the way another out in some things like Christians in some things like worldlings some actions good some nothing less When will such come to their journeys end What travelling is this backward and forward and then backward again 6. A Pilgrim if he be told he is out of the way is glad being grieved at his mistaking and loss of time and returns with speed and thanks him that told him so also must Christians in their journey to Heaven They that cannot at all endure to be admonished nor haste to amend are not in their way 7. Pilgrims make much of their Fellow-travellers and Countreymen if any be out of the way they call them in again if any faint they stick to him and rub him and with the Aqua vitae bottle that they carry along with them for such purposes they comfort him and go not from him and leave him behinde them they also chear up and encourage one another What chear my masters go we merrily c. So do true Christian Pilgrims they love all that set their faces to Heaven-ward with them they call in any wandring out of the way If any be afflicted in Conscience for sin or in Body or otherwise with any cross or hath met with hard measure from the world and begins to be discouraged when Landlord or some great men frown or is fallen into some troubles they encourage and hearten him with words of gracious consolation out of the Word the Aqua vitae of Gods promises But the world cannot abide them that go that way It s a great fault in Christians that they walk no more Pilgrim-like love not one another are not able or careful to admonish others but let one another alone till the wicked cry out on them and the Gospel and for Consolation few are able few careful to look thereto The rich encourage not the poor one heartens not on another but every man goes by himself and so are the weaker as when the Brands are pluckt one from another the heat departs O we should cleave together as Burs for we have both Devil and World against us 8. A Pilgrim bears his troubles quietly looking for no other whilest he is thus from home though he be stopt here stockt there mockt at as he goes yet he comforts himself with this that he shall ere long be in his own Countrey where he is known and loved and shall meet with no more such but all good usage that his heart can desire So true Christians bear their troubles patiently if from the hand of God or for his sake sickness losses crosses they look for no other in this vale and Pilgrimage This comforts them that they shal one day come to Heaven their resting place where they shall live with God in all blessedness for ever and if other troubles come one after another they think them no other then they made account of its Gods wisdom that it should be thus that Heaven might be the sweeter we might long the more for it and be weaned from hence If an Englishman should be highly advanced in a strange Countrey he would the sooner forget his own but in trouble longs for his own and is so glad of it as many Souldiers having met with much hardness in other Countreys have fallen flat when they arrived and set first foot in England again and kissed the very ground with O welcome sweet England If Christians meet with hard measure from the world they bear out in hope of Heaven If they were of the world the world would love them They will not deny but confess Christ here suffer for him that hereafter they may reign with him Thus did the Prophets Thus did the Apostles suffer Therefore for those that being put to and in danger of displeasure or trouble flinch joyn with the world and give over they be no Pilgrims they mean not Heaven in good earnest for if they did they would not lose it for a few troubles It s therefore a sign they doubt whether they have any resting place or countrey provided for them or not for else they would not lose it and men cannot have Heaven both here and hereafter But the true Pilgrim is confident he undergoes troubles constantly and boldly as knowing that he hath a countrey which will pay for all 9. A Pilgrim longs to be at home So doth and must every true Christian we are taught to pray Thy Kingdom come and the Church prayeth Come Lord Jesus St. Paul I desire to be dissolved and to be with Christ and old Simeon Lord now lettest thou thy Servant depart in peace Then they shall be free from sin from sorrow shall be with God in perfect happiness for ever O if we were in Heaven but one minute we would not be here again to have every one a Kingdom nay if we knew what Heaven were and that it were for us we would be sick till we came at it The best and precisest are not of this minde for ought I see but if they be sick they send for the Physitian We may nay dare do no other though we were never so willing to dye we may not break the Lords prison by doing any ill to our selves or neglecting any good
set up their Inferiors in them yet are they to use them kindely and with respect Yea a man is bound to honor himself for he is the workmanship of God he may not therefore defile or abuse himself at his pleasure He must therefore keep his hands free from cruelty and oppression his tongue from lying swearing railing mocking as his whole body from evil and filthiness Its Gods will that we should possess our vessels in holiness and honor we must not disgrace or deface the work of the Lord they that thus do shall not enter into Heaven for no unclean thing shall come there And as we desire to procure honor unto our selves we must labor in all things to honor God and in all our doings aym at his glory them that thus do God will honor Contrarily they that seek themselves and not God in that that they do living even openly to his dishonor and not regarding at all to glorifie him disgrace and shame shall be cast on them the honor they seek flies furthest from them yea such have often fearful and shameful ends Dishonoring God he dishonoreth them and as we are to labor to be approved of God so also to have good report in the Church of God for a good name is greatly to be respected is of much worth and an especial blessing of God Thus as men are to us As they are in themselves they are either good oâ— bad both which we are to honor Honor all men saith the Apostle good bad Jews Gentiles Believers Unbelievers Regenerate Unregenerate Christians Pagans c. for the good there is no doubt and that is to be spoken of in the next Exhortation but the doubt and difficulty is of the bad how and why we must honor them We must have a good respect to all though not to all alike and there are none so bad but there is something in them to be regarded some scratch of Gods image if ancient men an image of Gods eternity reverence that and speak to them as to aged men if wealthy an image of Gods infinite abundance if wise to manage matters of the world reverence Gods wisdom if a Father or Master an image of Gods Fatherhood and Authority Besides they have many active parts of good use for Peace or War by Sea and Land are skilful in the Tongues in Arts and Sciences are Civil Kinde Courteous Pitiful and the like for every of which we are to honor them to reverence them to give them their due so much as in us lies living peaceably with them In their prosperity we must use them friendly in all points of Neighborhood Lending Borrowing Commercing Dealing Justly and Righteously with them to bring them to the love of Religion in their adversity we must be helpful to them if hungry give them meat if thirsty drink if naked raiment at all times give them a good example pray for them and give them their due for any thing that 's in them that they may see themselves regarded not despised and so keep peace holding out contention which is the floodgate of all evil Thus dealing well with them and walking wisely towards them we may bring them in time to a liking and love of Religion 1. Therefore for Christians let them not reject men altogether whom they see to be bad but give them their due we know not what good may come by our amiable and wise carriage towards them but if we shall despise them we do thereby harden them against us and Religion too 2. For them that be yet carnal let them labor for grace which deserves true and large honor If God will have you regarded for your natural parts how will both he himself honor you and cause you also to be honored of others having grace ye see Christians use you kindely and respectively for your common and natural gifts O how should they embrace you if they saw the lively image of God in you Love the Brotherhood More especially he now teacheth our duties to godly men to the true servants of God These we must embrace with an intire and hearty affection we must love all and do good unto all but especially unto the Brotherhood brotherly kindeness which is a very natural and intire inward affection is due to the children of God Speak we first of love to their persons then to their fellowship and Company For their persons We must love them with a more then ordinary affection The more lively we observe Gods image to be in any the more we must love such others we are not bound to love with the like affections Those did David love in such did he delight a fit patern for our imitation We must love such 1. Because of their nearness to us if we belong to God They are our Brethren we have the same Father God the same Mother the Church of God born of the same immortal seed nourished up with the same sincere milk of the Word have the same Sacraments the same Savior our eldest Brother Christ Jesus and look also for the same Inheritance in Heaven and is not this very near They are also members of the same body that we be fellow-members with us and of the same Houshold and Family even the Houshold of Faith 2. In respect of their excellency They are washed in Christs Blood covered with his righteousness are more glorious then the Sun endued with the sanctifying Spirit have Angels to their attendants all the Creatures theirs they live under the hope of eternal glory the world was made for them and abides for their sakes If a man saw the honor of a Christian and Childe of God he would fall down before him and kiss the ground he stands on 3. For that they are in great favor with God He loves them dearly and hath rebuked even Kings for their sakes He that toucheth them toucheth the apple of his eye Now those whom God loves we should also love yea whatsoever is done to them good or ill he counts it as done to himself 1. This rebuketh those that are so far from thus affecting them as that of all persons they cannot away with them but mock them as Ishmael did Isaac and Michol David but rail on them as Shimei tell Tales of them as Doeg persecute them as Saul seek to entrap them as the Scribes Pharisees and Herodians yea and like Judas betray them of this sort all places are full neither is there any so base in a Town or so ignorant that he cannot say the Lords-Prayer but he can mock and rail on them that make conscience of their ways yea the Devil is such a cunning School-master as that though we can beat nothing into some mens heads they be so blockish yet the Devil can teach them to be very expert to jest at them that fear God and this hath ever been the fashion of the world
evil slubber over this or that duty up starts the fear of God and saith Nay that must not be yielded to O the marvellous priviledges and sweet promises annexed hereunto Such as fear God need fear neither Hell Death Devil nor Judgement they need not fear Poverty Sickness or Persecution for either they shall not befal them or be sanctified to them O how should we labor to encrease herein by considering Gods greatness and our base poverty together with his justice against sin throughout all ages yea considering his wonderful goodness in himself to the Land to our selves both for soul and body who is not to fear such a glorious such a merciful God but notwithstanding both of his mercies and judgements plentifully manifested who doth truly fear him There 's indeed little fear of God in the world in England in most of our Towns O the fearful condition of such they have cause to fear all things they see as if all did conspire their ruine which also sometimes falls out as the Lord threatned by Moses Were not people hardened bold nay desperate they would not thus shake off Gods fear O let such haste out of this case O labor to get assurance of the pardon of your sins and so turn to God and walk in his fear Go not away hence to live loosly any more as heretofore you have done but fear the great Lord of Heaven and earth who is able to plague you both in Body Mindes Goods Children here and hereafter rear him that hath made thee fed thee and kept thee out of Hell and hath been so good to thee every way yea and will yet do more to thee if thou turn to him Honor the King For the coherence of these words with the former Note we 1. That the duties to God and our Neighbor the duties of the first and second Table are to accompany one another they must not be sundred God hath knit them and they must go together He that loveth God must love his brother also The second is like the first promises are annexed to the performance of both punishments threatned for the breach of either He that commandeth the one enjoyned also the other 1. This rebuketh such as make shew of great zeal in the duties to God and of his worship but in the mean time make no conscience of Deceiving Oppression Falshood Backbiting Idleness and the like break their word and promises wrong men in their bodies goods chastity good-names whatsoever such make their Religion is vain The Prophets cryed down such hypocrites in their times there 's now no less cause so to do Let men joyn both duties together and justifie the truth of the one by the other else as we commonly say He that will swear will lye he that will lye will swear he that makes no conscience of his duty towards his Neighbor makes no conscience of his towards God This rebuketh also such as are very civil and just in their dealings sure of their word and kinde neighbors and yet make no conscience of the duties of the first Table regard not the Word Sacraments Prayer publike or private the observation of the Lords-day and the like O they delight not in these they savor not of such things Howsoever the world count such right honest men yet is God little beholding to them What though they give men their due if they defraud God of his what though they steal not from men if they rob God of his Sabbaths and times of worship which he challengeth as his converting the same to their private uses Let the world think as well and as highly of these as they will wherein they do well they are to be well thought of they are not such as can abide the tryal of the Word neither shall be able to stand before God on the great day but as they have sundered that which God hath coupled so will he if they repent not sunder them for ever from his Kingdom 2. That the knowledge and fear of God is the fountain of all our duties to men in their several places none can be a good servant indeed a through good servant one to be trusted with business of weight with hope of blessing and success as Eleazer Abrahams servant but such a one as feareth God So according to the Text no man can truly honor the King and be an absolute good subject except he fear God no man will honor him from his heart as he ought nor obey him for conscience sake nor pay duties chearfully venture his life for him faithfully and pray for him heartily but such as fear God This is the onely sure bridle all others of credit fear c. will break to keep people in duty where this hath been wanting there have been mutinies and risings yea what else can be expected where this bears not sway 1. Let all that fear God shew it in their several places by the performance of their duties to men especially of subjection to their Governors that so they may bring the same in esteem and procure credit thereto 2. Would any be good Subjects let them begin at the right end perform their duties in the right maner even for conscience sake as being required of God Thus shall the Prince be much the better for them and they themselves have comfort in the performance of the same Thus shall not they dare fail herein for fear of the highest whereas worldly men perform theirs meerly for fear of men 3. Magistrates are to trust those most which do most fear God and accordingly to use them kindely and countenance them as being indeed their most loyal Subjects yea to further the Gospel what in them lies whereby people may be brought to fear God that so they may prove true and loyal to themselves and so adde strength to the Kingdom Thus of the coherence For the words themselves Honor the King I have already spoken at large of the duty contained herein Know we onely that by the King here is meant Caesar who was an Heathen Emperor one that intruded himself ruled tyrannously and was an Idolater and by Honor not Divine and Religious honor for that is due to God alone but Civil worship and honor The difference between those is not in the outward gesture of the body or bowing the knee but in the intention of the minde Divine is when we bow both knee and heart and soul to God and that for his own sake as the Lord of Heaven and Earth and the Author of all good to us to whom we pray when we want it and whom we praise as the Author of any mercy for soul or body Civil is when bowing the knee yea and the affection of the minde to men we do it yet for the Lords sake and as the Lords instruments and whom he hath set over us for good as excelling us in gifts and graces to whom we
great price Here 's the main Reason of the Exhortation A meek and quiet spirit is of greater value then all the gold of Ophir its precious in the sight of God and therefore must women endeavor for it None makes or gives it but God onely no Preacher Prophet nor Angel can give grace can bestow a meek Spirit it comes from above whence all other graces come it s bestowed on none but the Elect people of God Gold and Pearls are bestowed on Heathens and prophane people enemies of God but grace on none but Kings sons and daughters and such as shall be heirs of Heaven As for other outward apparel it s of no worth trash dung to this such is of no account in the countrey we go to no such base stuff enters in at Heavens gate But with whom is it of great price even with God and before him in his account who can rightly value things Costly apparel indeed is of value with men vain and carnal men but grace is in account with God Angels and all good and wise men God seeth not as man seeth God beholds all our actions we must therefore so carry our selves in our places as that what we do may be pleasing in Gods sight and accepted of him Verse 5. For after this maner in the old time the holy women also who trusted in God adorned themselves being in subjection unto their own husbands Verse 6. Even as Sarah obeyed Abraham calling him Lord whose daughters ye are as long as ye do well and are not afraid with any amazement HEre are Reasons to enforce the former Exhortations unto subjection sobriety in apparel and attiring themselves with grace 1. From the examples of godly women of former ages and times who were thus qualified 2. From the example of Sarah who thus behaved her self toward her husband whose daughters all such women shall be accounted as do imitate her and that for conscience doing their duties in a right maner as she did such shall be counted among the Saints of God in this life and in the life to come shall have the reward of such The former is amplified and strengthened by sundry circumstances 1. Of the number that so did not one but many women 2. Such as are worthy to be imitated as not being of the common sort but holy women 3. Their antiquity not of yesterday as though it were new but ancient in times past In the latter is set forth the maner how this duty is to be performed namely Not for fear of displeasure but for conscience towards God and love to their husbands For after this maner c. From the force of the Reason holy women have done so therefore so must you Note that The examples of Gods servants are to be followed in all their vertues The way of Gods Precepts is like an uncouth and bushy way the way of examples a beaten way and herein by setting up his servants as lights to direct us God hath condescended to our weakness Were it not thus we would say of precepts It s true we should do thus but who ever did so God shews us every where who they were All examples are written for our good the examples of the godly as Abels offering in Faith Enochs walking with God Noahs obedience Moses his mildeness Jobs patience c. for our imitation the examples of the ungodly and their punishment for our evitation yea even in our own times God presenteth divers unto us that they which belong unto him may be drawn on by the light of precepts and examples together as others left without excuse who do not such and such duties which are to their knowledge by others performed This rebuketh those that follow the evil but do not imitate good examples neither are any whit moved by them Those can make use of the frailties of Gods children mentioned in Scripture to encourage themselves in evil Did nor David commit adultery was not Noah drunk and did not Rebekah cause Jacob to lye c. will they say Such wrest the Scriptures to their own destruction So among our selves if any be bad and licentious they shall have enough to follow them but as for the examples of the godly they little prevail nay people are so far from following them that they mock and disdain them yea term them Hypocrites Precise fools and the like Well let such make as light of them as they will God will not lose his labor and his light set up They that make them not now their patern for imitation shall finde them one day their Judges to condemn them as Noah did the old world As the Ninivites against the Israelites so many a husband shall rise up against his wife on the day of Judgement and many wife against her husband as many a man against his neighbor and justly for its clear that those love darkness and to wander which will neither be guided by precept nor example whereas God might onely give us precepts and yet require obedience It s true all shine not alike some have their light dimmed for a time through some unbeseeming act howsoever there 's not the example of any whereby we may not receive some profit In the old time The Antiquity of the examples are an enforcement or inducement to follow them but how simply because they be ancient No but holy men did thus and well they did and that long ago He doth urge them to follow examples onely upon Antiquity but because they were good also Note then That Antiquity joyned with verity is reverend and to be followed If a truth in judgement or practice of life be ancient and gray-headed it s the more honorable and to be followed but if an opinion or practice be wicked though never so ancient its vile and to be detested and is not the better but much the worse for the antiquity of it The older the more time it were quite banisht out of the Land Town House and Heart This condemneth the Church of Rome and all such as plead bare antiquity onely it hath been thus and thus long will they say ours is the old Religion and yours is the new No ours is ancientest from the beginning whereof were the Patriarchs Prophets Christ and his Apostles Their stories mention when and how theirs began encreased and grew out of an heap of Ceremonies of the Jews and Gentiles mingled together one Pope devising one thing another adding another Though error and wickedness may be very ancient yet truth and goodness hath the start of it the truth was before sin entred into the world this therefore is no good rule this is ancient therefore it s to be followed nay is it also good It s else nothing Many Papists have nothing to say but thus did our Fathers and Grandfathers c. but they never enquire by the Word whether they did well or not whereas our
quickly pleased again for they may speak such words in their fits as can hardly long after be forgotten they may pierce so deep that the wounds made thereby are not soon healed and when healed not without scars yea it s a matter of reproach among men to be counted hoggish and unkinde to one's wife Obj. Oh but my wife is froward and speaks to me otherwise then she should thus and thus provoketh me not without cause I do thus and thus to her A. If our wives had no infirmities they were worse then beasts that would misuse them and yet there be some who have very good wives whom notwithstanding they use but untowardly and if they had no imperfections what need had we of patience Having imperfections shall we take hold of every little frailty It s presupposed that husbands should be stronger then so and doth not Christ bear with the infirmities of his Church Beside wives have many times occasions to distemper them as frowardness of children untowardness of servants sickliness c. and they are otherwise good wives love us well be careful for our state bring up our children well and so should be born with nay have not we our selves some one or other infirmity that they are feign to bear with Obj. Oh then we shall have enough of it we shall never have done therefore better hold them to hard meat and make them smart for it c. A. This lesson was not learned in Christs but in the Devils school for God bids us bear with one anothers infirmities and The wisdom from above is peaceable and gentle mildeness also and loving usage shall prevail more and do more good then cruelty and severity Many a good man that hath had an impatient wife by his grave admonitions godly life patience and Prayers hath obtained that she hath proved a very good woman Obj. Oh but my wife will not yield to any good order cares not for prayers neglects her Family brings up her children idly c. A. Here 's wisdom as not to see God dishonored by suffering evil so not to break love or disturb peace We must in Gods matters hold our authority and Gods right though in all our own matters we yield the contrary had like to have cost Moses dear We may not buy peace on such hard conditions yet in such cases we must rather perswade then enforce shew what the Word of God saith use Reasons and Arguments to this purpose yea if need be denounce Gods wrath and judgements which notwithstanding ought to be done in private and love without carnal bitterness We may be earnest yet not impatient and if we perceive any little amendment take knowledge of it and thereupon encourage them pray for them instruct them with meekness waiting while God give them an heart to repent and in good sort to comply with their husbands As unto the weaker vessel Here 's the first Reason to enforce the former duty Wives are the weaker vessels They are weaker in body then men weaker also in minde timerous and fearful soon discouraged soon provoked quickly take hurt and are quickly out of temper God hath done this a purpose it was so from the beginning that the wife might the more willingly submit and its necessary for peace and order that one rule and the other submit which that the Wife may do and be glad of an head and guide she is made the weaker vessel yet are not Wives so weak but God hath given them competent ability of body and minde to go through with their duties and as they be the weaker so they have the weaker works except bearing of children which they brought on themselves by sin then men theirs being for the most part within doors 1. Hereupon let Wives submit themselves the more willingly and the weaker they finde themselves let them trust the more on God that they may be strong in him 2. For Husbands let them use their Wives kindely being weak they must not grieve them nor disquiet them to their undoing they be good costly and very profitable vessels for excellent use but easily crackt therefore had we more need have the more care of them as we have of some choyce glass A Gentleman will not put his Watch or Clock into the hands of Children or Fools nay he thinks that he is scarce wise enough to handle it himself What discretion then and wisdom is needful in Husbands about their Wives 3. This rebukes those that use their Wives ruggedly and curstly sometimes railing at them other times beating them whereby many good Wives are spoiled A Venice glass well used and lookt too may last long so may a good Wife but some use them so hoggishly as they are not like to last long some vex and grieve their Wives that they pine away with sorrow What an account have these to make justly may God punish such by taking away their good Wives and sending them such as may be scourges to them And as being heirs together of the grace of life The second Reason from the honor whereunto God hath advanced them They be Kings daughters Heirs of eternal life no less then men They have the same right to Heaven that men have and so to the means Christ Jesus the Word Sacraments Prayer Faith Repentance Sanctification God hath herein made them equal so as that there be holy women as well as men so all believing women be the daughters of God and so his Heirs Heirs of the grace of life Among men sons not daughters if there be any sons be Heirs and not all neither but one but God though he hath many sons yet doth also make all his daughters Heirs But of this on verse 5. 1. This should make women content with their state and thank God highly though they be appointed to be subject to their Husbands and be also the weaker yet seeing God hath made them equal in the greatest matters they may rest satisfied especially seeing even those things also wherein they might seem abused are much for their good 2. It may provoke them to labor for their part in grace and means of glory God hath not excluded them they must not exclude themselves A grievous fault it is in a number of women that they regard not goodness as though being poor women especially little were required of them But have they not souls to save as well as others must they not come to Heaven the same way as others and as they be wives and mothers much is required of them 3. For husbands let them use their wives exceeding respectively seeing God hath so honored them To abuse Gods daughters his heirs is grievous If a man had an Heathen woman to his wife he ought to use her well much more being a Christian The more grace any woman hath the more kindely must she be used such are Kings daughters heirs of
which is That thus to put up wrongs were the way indeed still to have more and more wrongs put upon us as if they should precisely follow the Rule of the Word in their dealings poverty and beggery could not but quickly come upon them both which are and have been found contrary 2. Whoso desires to live and that peaceably let him take this course hating and avoiding trouble and vexation so much as in him lieth Let us learn to be wise and thus provide for a quiet life that we may be the fitter to serve God and do good to our selves and others if we do not believe and practice the same we shall do him less honor then we do a Physician whose prescripts we use for procuring health and when trouble comes upon us we may justly blame our selves for the same O be guided by the Word how else shall you live a comfortable and quiet life David and Peter who here urge the same knew this by experience What is herein required of us hath been throughout all ages long taught though not much learn'd Thus in general For he that will love life Life and long life are blessings of God to be desired and delighted in of Gods children See to this purpose Gen. 25. 8. Exod. 20. 12. Job 5. 26. 1 Chron. 29. 28. Psal. 128. 6. Prov. 3. 16. yea the Apostle counts it a mercy of God that Epaphroditus was restored to health To be taken away untimely is as an apple pulled from the Tree before it be ripe by living long we shall get to our souls an assurance of Gods love with more and more evidences thereof to the encrease of our joys hereby also we have time and means to grow in grace and sanctification and to have the image of God restored in us more clearly and fully hereby also we shall do God much service in Church and Commonwealth and that better at the last then at the first as being bettered through experience and hence it is that Gods servants have sometimes prayed against death and desired still to live as David and Hezekiah Quest. How is this to be counted a blessing seeing many of Gods dear servants go without it and are taken away betimes R. It s but a Temporal blessing and so Gods people may be debarred thereof as of health wealth and such like and that sometimes for correction of sin howsoever God saveth their souls as on the Corinthians for their unworthy receiving of the Sacrament so good Josiah going to war without Gods command was killed in the battel so many a Minister is taken from his people for their making no better use of him as many a husband from his wife for not regarding him or trusting too much on him the like might be instanced in other sometimes in mercy that they may not see the evils to come and thus also amends is made them they are paid weight in gold for weight in silver in stead of long life in this world they have longer time in Heaven Q. How is long life a blessing seeing even many of the wicked enjoy it R. Though it be in it self a blessing as whereby they enjoy many good comforts in this life and are not so soon in Hell as they deserve and besides have space and time to repent yet as they handle the matter it s no blessing but contrarily proves a means of the encrease of their sin and so of their condemnation Quest. How is life and the continuance thereof to be desired as a blessing seeing it hath been the desire of Gods people to be dissolved and to be with Christ R. We must not desire to live because we would live but because we would live to Gods glory our own and the good of others neither must we desire to dye for it self for that is against nature nor because of our crosses and troubles but that we may cease to sin and be with God in his heavenly Kingdom perfectly both holy and happy We must desire to be with God but yet we must not be so importunate as though we would prevent the Lord and make away our selves wittingly or negligently shorten our lives Again we must not so love our life as that we should be unwilling to yield it up if God will or to redeem the continuance thereof with an ill Conscience and denying God for he that so loves his life shall lose it and his soul too Both then may be desired but because we know not what is best we must not be our own carvers but commend our selves to God to be disposed of It s a base thing to desire life to be great enjoy pleasures be revenged of our enemies and the like Q. Whence is it that most men are strongly carried after long life R. 1. Through the corruption of nature To love life is natural but to love it so exceedingly is of corruption 2. Through ignorance and unbelief of the things of a better life 3. Through the love of worldly profits pleasures and prefermentss That such fail herein may thus appear we should not love the world nor the things thereof The whole world cannot satisfie the soul our life is but a breath a blast our days are determined beyond which we cannot pass we are here but strangers and pilgrims So long as we live we are lyable as well to sin as crosses by reason thereof Of the things here wherein we place happiness what certainty is there friends may forsake us fail us remove from us dye wealth also and honor are uncertain There 's no small labor both in getting and keeping them as there cannot but be grief in parting with them yea for the most part they prove hurtful and drown men in perdition In a word the commodities of a better life are infinitely beyond all those in this life 1. Seeing long life is a blessing we ought to be heartily thankful to God that we have lived thus long and do yet live 2. When we crave of God the continuance thereof we must so use it as that it may be a blessing to us wherein we may get the assurance of our Salvation grow in grace and do good They that do thus may account their life a blessing for those that do otherwise it had been good they had dyed long ago 3. We must take heed that we do not shorten our lives and so deprive out selves of this blessing through Whoring Drinking Gaming too too many thus do as if they should not be ni Hell time enough 4. We ought to use all good means for the continuance of their lives that be dear to us be careful especially not to provoke God to deprive us of them so should Subjects of their Prince and godly Magistrates People of their faithful Pastors Husbands and Wives each of other c. And see good days That is enjoy here in this 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
duties in our places and live profitably endeavoring withall for such humility meekness and patience from the Lord as we may be able to overcome evil with goodness Hereupon must ensue much good 2. When any have harmed us and the same proves grievous unto us let us examine our selves whether we may not justly lay the blame on our selves If we have been in fault then are we to be patient to humble our selves and to acknowledge Gods hand on us to teach us more innocency and more patience and not to stand out so bitterly against them that have done us wrong thus shall we finde comfort in afflictions which else bringing the same upon our selves we cannot expect Verse 14. But and if ye suffer for righteousness sake happy are ye and be not afraid of their terror neither be troubled NOw the Apostle makes an exception that howsoever for the most part the course prescribed will save us harmless yet some there are that be so wicked as they will wrong a man though he be never so innocent and godly nay will wrong him the more for his goodness and for that alone They will injury men for righteousness sake that is wrongfully and without cause or for Religion and godliness sake yet be not you that meet with such wrongs when you be innocent nay for your goodness dismaid or faint concerning this for this shall not turn to your hurt but to your great good for you are blessed if you suffer any thing whatsoever in this kinde But and if ye suffer for righteousness sake Here Note That there are 1. Some which are so bad as that they wrong the innocent even them by whom they have been at no times wrong'd from whom they have received no harm Thus was Abel hated and killed of Cain Moses misused by the Israelites David railed upon by Shimei and persecuted of Saul This is against all equity and that which the Lord must needs revenge for it s his honor to defend the innocent yea if he will not bear doing wrong to them that have wronged us much less will he endure that the innocent should be wrong'd O take heed of wronging such whether in words by slandering them backbiting them or bearing false witness against them or in deed by oppressing them griping grinding their faces and the like 2. Others which are worse even such as hate Gods servants for well-doing and their godliness Thus Ishmael persecuted Isaac for that he was the son of the promise Thus Ahab hated Micaiab as both he and Jezabel Elijah Thus was Jeremiah hated so John the Baptist the Apostles Christ himself How many thousands of such were persecuted unto the very death under the bloody Emperors of Rome and since hath not Antichrist been drunk with the blood of Gods Saints yea amongst our selves there be that hate men for their forwardness and zeal Some Ministers think their people too forward some people their Ministers O they could love them well were it not for their preciseness These be not led by Davids spirit nor can have any mark that they are translated from death unto life or that they are true members of the Church They are of the brood of Cain of Ishmaels generation worse then Balaam yea of Satans company who is the accuser of the Brethren O be not of this number adde not unto the measure of your sins by hating those whom God loves and esteems as the apple of his eye O what fearful judgements have been inflicted on such especially having thus done against their own knowledge Neither onely will the Lord be revenged on bloody and hateful persecuters but he will not suffer the least of their disgraceful and hard usages to go unpunished but as a cup of cold water given to a Christian in the name of a Christian and because he is so shall not go unrewarded so shall not their smal indignities go unpunished If whoso shall offend one of these little ones it were better for him that a milstone were hanged about his neck that he were drowned in the depth of the sea then how fearful is their condition that misuse them abuse them backbite them persecute them c If men do not like and approve of such yet may they let them alone Cannot they be content to follow the world Ale-houses Whore-houses c. but that they must hate and trouble them that do not you like your course so do they theirs you should rather love them that will take pains to do good and be good whereas your selves will not Happy are ye Such as suffer wrongfully or for Religion and Conscience sake are happy 1. Such as suffer wrongfully or without a cause for 1. To suffer justly is an hundred times worse sin giving more cause of grief then the cross 2. In such case we have our conscience on our side and that is a feast 3. We may go to God and make our moan to him 4. God will make a good end he will make our innocency break forth as the light and our righteousness as the noon-day which will be the more taken knowledge of then if it had never been oppugned 5. God will take the matter into his hand and requite to them according to their works ridding us out of their hands It s then our duty not to be dismaid if we meet with hurt without cause for the innocent to be harmed it s no new thing le ts be thankful for the same say not impatiently What a vile thing is this that one should be so misused as if we were too good to be served or If it were true and I had deserved it I would never have cared for then shouldest thou have had much more cause of shame and grief as having deserved the same O let us keep our innocency still so shall we either have no harm or at least not such as whereat we need be much troubled 2. Such as suffer for Religion good conscience sake for the whole truth of God or any part of it the profession or practice thereof the omission of evil prohibited or performance of duties enjoyned c. Such I say as thus suffer are happy So saith our Savior so the Apostle Peter For 1. This is an argument we are not of the world but are chosen out of the world 2. That we love the truth as who can be content even to suffer for it Many will profess it in fair weather but how few stick thereto in adversity 3. It s to be made like unto Christ our head 4. All the Prophets and Apostles have walked in this way to Heaven we are shrewdly hurt to be companions with them 5. Thus to suffer is no small honor 6. Their reward is great in Heaven Herein flesh and blood can see no happiness such as live at ease or in wealth and pleasure are with them
The just He is the just one as God holiness it self as man filled therewith above Men and Angels Just not as Job Zachary and Elizabeth They were Righteous by his Righteousness imputed to them as Abraham also but he by his own they by Sanctification imperfectly Holy and Righteous he most perfectly nor as Adam who though perfectly Holy and Righteous by his own Righteousness yet was mutable therein and lost it not so in Christ but immutably so There was no guile found in him none could accuse him of sin nay he was the light and glory of the world yet suffered he gross things We then though never so just and innocent must not think much if we suffer altogether without cause It s the better it s but as Christ did But alas we are very faulty before God and deserve far greater things then we meet with yea cannot be innocent towards men how much less towards God The meditation of this point will much help us in our sufferings For the unjust That is for us wretched and miserable sinners and his enemies who could do nothing for him to deserve such kindeness How much rather ought we to suffer for him that just one and for his sake especially considering our sufferings are nothing to his The meditation of this also will much help us in suffering For sins that he might bring us unto God Christs sufferings were altogether for our good and if it had not been for them we had been utterly lost But for ours they be nothing to him he is never the better for them neither be they for his benefit but for our own even the purging of our souls the tryal and proof of our faith and patience and the preparing of us to the greater glory in Heaven Let 's think of this also and it will make us suffer the more willingly and patiently Lastly as he after his sufferings and death rose again and entred into glory and sits at the right hand of God So if we shall sow in tears we shall reap in joy having fought the good fight we shall receive an incorruptible crown of glory 1. This reproveth our notable tender daintiness that can endure nothing for Christ but as if we were too good to suffer though in company we should hear never so much spoken against Gods Servants and sincerity of Religion we can be silent and pass by the same and there are many that would be forwarder but for fear of being counted Puritans O cowardly fearfulness No wonder if such be never called to that honor to suffer for Christ What if to please the world we be luke-warm and God vomit us out of his mouth What if for our zeal the world hate us and God approves of us what do we lose Shall we make friendship with the world Know we not that its enmity with God He is praised that is allowed of God 2. Let us take heed of all preposterous zeal and rash unwarrantable causes whereinto some runâ—under colour of zeal and be zealous for God we cannot hate sin too much nor love goodness too much nor the Word too much nor keep the Sabbath too carefully nor govern our families too religiously Let us go on in a zealous godly life and if this offend any let them pardon us we would do no other then God requires and for this we must pray our Landlord or whosoever to give us leave we have served the Devil a great while tell them Its time now to begin to serve God and to look about us for our souls good thus in suffering for wellâ—doing we may be comforted and by these reasons kept from being discouraged Now of Christ sufferings death and resurrection particularly Christ hath once suffered for sins the just for the unjust that he might bring us to God In handling the sufferings of Christ observe 1. The circumstance of time or how often he suffered once 2. Who he was or the quality of the person suffering Christ the just 3. For whom he suffered for the unjust 4. Why he suffered even for sins and 5. To what end that he might bring us to God and hereinto our Apostle is again willing to fall as we should be to hear and often meditate thereof as hath been already shewed in the end of the last Chapter namely from verse 21. to verse 24. Much profit follows on it For 1. It sets out a notable mixture of justice and mercy 2. It shews what a mighty Savior we have in whom we may trust and to whom we may have recourse 3. It may wound our hearts for sins past and make us hate sin for the time to come 4. It sets out Gods infinite love and accordingly of all that have assurance of their part therein requireth unspeakable love 5. It s a comfort to all that mourn in Sion 6. It shews that all that miss of Christ must bear their own burthen 7. It provokes us to labor to know whether Christ hath dyed for us or not and for our assurance thereof to finde that we are truly humbled hunger after Christ and are ready to take up his yoke O that all ignorant persons which do not in any measure know the grounds of Religion that all civil persons which trust to their own righteousness that all worldlings whose hearts are altogether glewed to the things which are here below and do not so much as minde those things which are above the same being out of their element that all prophane persons which go on in open notorious lewd courses and that all Hypocrites not to speak of Turks Jews and Papists which content themselves with shews and common gifts would but duly meditate on Christs sufferings that so they might have part in Christ Assuredly all they that believe not shall be condemned but of all others they that have lived under the Gospel shall have greatest judgement and to make up all it will increase their torment to think that they had offer made of Christ and yet had not the grace to apprehend it that they were so near and yet missed and that some that sate with them were converted and are now in Heaven and they careless or wilful are now in irrecoverable damnation This will make them gnash their teeth gnaw their tongues curse themselves and the day wherein they were born Let such see feel confess and fly to Christ there being no other way of Salvation besides him I come to the particulars propounded The first concerneth the time how often he suffered Once It s true Christ suffered throughout his whole life and that diversly but all make up one perfect suffering and he suffered so as at once he finished al never to suffer again wherein his suffering is opposed to the sacrifices of the Law which were continually renewed because of their imperfection whereas he suffered once for all for being God
as well as man he both endured the infinite wrath of God and besides his person was of such infinite worth as gave such value to his sufferings as fully satisfied the justice of God 1. This confutes the Papists who make Christs sufferings imperfect two ways namely by teaching that we our selves must suffer the punishment of our sins hence are all their masses penances pilgrimages alms-deeds and charitable Works to take away the punishment of their sins after Baptism and by their renewing of Christs Sacrifice in the Mass which is as they say a Propitiatory Sacrifice for the sins of the quick and dead Their distinction of bloody and unbloody is but a shift 2. This is a wonderful comfort to all Gods children that our debt is so fully dischaarged that there 's nothing remaining for us to suffer Thus of the first The second concerneth the quality of the person which suffered He was that just one the Lamb of God which was undefiled and without spot conceived by the Holy Ghost in the womb of the Virgin had he not been such a one he could not have been our Savior Though he was innocent yet were our sins imputed to him and though we have not suffered neither of our selves have Righteousness yet as verily as he had pain and sorrow we shall have mercy and Salvation through him what can be more comfortable Thus of the second The third concerneth the persons for whom he suffered The unjust not the Devil nor Reprobates but for the Elect which yet are by nature unjust and wretched servants of sin and children of wrath as well as others He hath suffered for them that be never so unjust provided they feel their misery and have course unto him for help 1. Then for them that be in great distress for their sins and think they be so many and so great that they cannot or shall not be forgiven let them be comforted Christ came to dye for the unjust to call sinners to repentance to seek and save that which was lost If being weary you will come unto him as he invite you you shall be refreshed Though their sins be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll Paul was a great sinner yet forgiven 2. Let such as bad as they be yet come to Christ and be truly humbled He came to save such as thou art as Mary Magdalene Zacheus the Jaylor and such others His mercy on them may put thee in hope and provoke thee to seek unto him Thus of the third The fourth Why he suffered for sins for our sins to take them away for they onely are our wo our sins caused all Christs sorrow and his sorrow is our happiness Thus of the fourth The fifth To what end he suffered that he might bring us to God Ever since Adams fall we are gone from God and born strangers nay enemies to God and therefore further and and further off from God and are gone to the Devil indeed Now Christ by his death reconciles us to God and him to us and makes a blessed peace so as we may look up to him as to our Father and come into his presence with comfort He also gives us grace by his holy Spirit to be renewed sanctified and so to do works pleasing unto God and when we dye brings our souls to God as afterwards possesseth both body and soul of Heaven 1. Then how infinitely are we bound to God how welcome should Christ Jesus be to us all One would think all should flock unto him for as none are with God but such as came by him so neither shall there be All that mourn for their sins come to him believe in him and obey him he will bring them to God such as continue in their enmity against God shall for ever be separated from him Many hope to go to God that were never reconciled to him through Christ nor sought after it but it s as possible for a dog for the Devil to enter into Heaven as for us without being reconciled to God by faith in Christ Is it not lamentable that Christ should have so few that enquire and search after him nay that reject him being offered again and again 2. How welcome faithful Ministers should be to the world The worst hurt we wish you is but to bring you to God we are appointed Christs instruments herein we must Preach him and perswade you to embrace and believe in him by whom you may be brought unto God we have a worthy task and work and so must not either be idle or by false teaching and wicked living drive you from Christ but be faithful that your Salvation may be our Crown yet of all persons and kindes of people the world thinks we may be best spared and are unto most of all others most unwelcome But not alone Ministers but even every private man must help men to God as much as he can They that by vile counsel bad example or otherwise drive men from him are not Christs but the Devils instruments and Factors Thus of Christs sufferings Being put to death in the flesh This clause concerneth his death as the following his resurrection He was put to death concerning his Humane nature for as for his Godhead it could not dye and he was quickned and raised again by his Divinity and Godhead By flesh is meant his whole Humane Nature as in the following By Spirit his Divine Nature Our Savior suffered not onely in body and soul things intollerable but he also dyed gave up the ghost as all the Evangelists set down and other Scriptures testifie as they also that speak of Christs blood of his offering himself a Sacrifice for our sins of his bearing our sins on his Body on the Tree and the like This was prefigured of all the Sacrifices of the Old Law The Prophets also foretold that he should be slain Neither could it have been otherwise or otherwise he been a Savior for us for our sins deserved death and God had pronounced that death should be the reward thereof This his death was voluntary accursed as we had deserved it for our sins and for a common good Which meets with that wicked opinion of the Jews that neither think it voluntary nor that it is a propitiatory Sacrifice for sin as it is indeed and wherein our happiness lyeth and without which we must all have perished for ever The benefits ensuing to us hereby are divers 1. We are delivered hereby from all kindes of evil from the first and second death and all forerunners of both and from our sins the cause of all It s the blood of Christ that cleanseth all our sins So from all Spiritual enemies See Luke 1. 71 74. Col. 2. 15. Heb. 2. 14. 1 John 3. 8. So from the second death Rom.
8. 1. Gal. 3. 13. as from the first so far forth as its a punishment and piece of the curse and the nature of it is changed to believers for whom Christ hath dyed it s become a Serpent without a sting yea a blessing as being hereby freed from sin and not before Hereby the soul is let out of the prison of this body into the liberty of Gods Servants and put into the possession of life Hereby also the body is freed from all toils labors infirmities and pains waiting in the Grave for an happy and glorious resurrection In which respect death is termed a sleep an advantage to the Saints and is better in the day wherein they were born So from all forerunners hereof which are curses plagues and punishments in body minde goods and name all which Christ hath born what crosses we meet withal they are to further our Sanctification and Salvation but not punishments for sin or parts of Gods judgement as they be to the wicked 2. We are hereby made partakers of all good God is reconciled to us which is more then to have our sins and punishments quite removed yea and sheweth us the light of his countenance not as David who though he staid his wrath from Absolom at his return home to Jerusalem yet was not fully reconciled to him of two years The Creatures also are at peace with us The Angels become Servants and ministring Spirits for our good in life to direct us protect us comfort us c. and at death to carry our souls to Heaven so all other Creatures the very Devils and wicked men shall do us no hurt we have also right and title to this life we lost it in Adam but have it restored in Christ. 3. Hereby he conveyeth power into the hearts of all that believe in him to enable them to dye unto sin and to mortifie their lusts more and more This is a singular comfort to all that believe in Christ who onely partake of the benefits of his death we need not fear Hell condemnation nor any enemy of our Salvation nor any curse or punishment in this life all shall be for our good we need not fear the first death but rather have cause to desire it O the happiness of such God is at peace with them all Creatures in Heaven and Earth are their friends they have right to whatsoever they have little or much therefore may they rejoyce O happy that ever we were born what pains soever we have taken to come to the knowledge of Christ Jesus by whom we obtain such unspeakable things whatsoever the world esteemeth of believers they are the onely happy persons in the world yea we shall have power to mortifie our strongest corruptions and lusts fear it not beg it and use the means if all these be put together O how happy is a Christian who can value his riches On the contrary they that have not their part in Christs death are most miserable their sins are not removed they lye under them so under the curse of God in this world and the world to come so in danger of the first death which will rend the soul and body asunder that the soul may be cast out into Hell so also of the second O that such would labor for their part in Christ Christ came into the world Christ is now Preached and offered unto us men be in a woful case and are told of it and yet how few regard to embrace Christ how few customers hath Christ one would think that all that hear of Christ should be heartily glad of him and embrace and flye unto him but alas most men for profits pleasures or love of their vile lusts are content to let go Christ and he lies as a dead commodity and they that bring him to the world be unwelcom and so indeed few have part in Christ. The consideration hereof might make us mourn for our sins the cause of Christs death might be a corrasive to eat our sin and make it odious to us might make us serve God zealously and faithfully all our days yea to suffer for his sake and rather to dye with the Martyrs then any way to dishonor him and besides to labor to finde the vertue of Christs death working mightily in us the death of sin and sinful lusts Thus of his death But quickned by the Spirit Now of his Resurrection His body and soul that had been sundred were by the power of his Godhead reunited and he made alive so continuing with his Disciples until his ascension into Heaven Touching it consider that it was so the Reasons thereof the place maner and time with the benefits flowing from thence and the duties thereupon to be performed That Christ rose again is so plain that none needs doubt thereof The Angels that rolled away the stone the Soldiers that watched the Sepulchre Mary Magdalene and the other Mary that came to see the Sepulchre the two Disciples going to Emmaus the eleven Disciples being together c. all were witnesses hereof So his appearances were many as to Mary Magdalene then to her and that other Mary then to two Disciples going to Emmaus then to them all save Thomas then both to Thomas and the others another time to Cephas another time to seven of them at the Sea of Tiberias as at another to Five hundred Brethren at once so when he was to ascend he was taken up in the sight of all those there present all which are so many evidences of his Resurrection Reasons 1. That it might appear he had fully discharged our debt 2. Because being the Son of God and Author and Lord of life it had been unmeet nay it was impossible he should be held under of Death 3. By reason of the second part of his Priesthood which was yet to fulfil One part was to offer himself a Sacrifice Propitiatory to God for the sins of his people this he did by his death now the other is to make intercession for his Church and to apply the vertue of his death to those for whom he dyed This he could not have done if he had not risen again The maner When they had rolled a great stone to the door of the Sepulchre sealed it set Soldiers to watch yet he rose They could as well have hindered the rising of the Sun in the Firmament as his rising An Angel was sent that caused a great earthquake and rolled away the stone c. No counsel or strength can hinder the work of the Lord. Place The same where he was laid which was by Gods providence to avoid cavils in a new Sepulchre hewen out of a rock wherein never man had been laid Time It was the third day early in the morning on the first day of the week the third day as was foretold by Christ himself for he was buried the evening before the Sabbath and rose
what he calls the power of God our Apostle calls the Spirit both which are in effect one 2. Hereby cannot be meant the Fathers and godly for he speaks onely of the disobedient and Reprobate ones 3. He speaks onely of those that lived in Noah's time and no other age of the world 4. This Prison was an unhappy and miserable place and not Abrahams bosom nor the place of the Fathers 5. Even after our Saviors Resurrection when our Apostle wrote this they were then still in Prison therefore Christ had not delivered them nor fetcht them out but they that had been there were there still And where they say he went to Preach to the Reprobates this will not stand neither for he speaks here onely of the Reprobates of Noah's time and why should Christ in his soul go unto them rather then unto any other Besides to Preach to them and do them no good nor intend any is against the nature end of preaching But that there are any such places as Limbus patrum Limbus puerorum or Purgatory the Scripture gives not any inkling 1. That the Fathers went to no such place is certain but that their souls loosed by death went to Heaven Jesus Christ yesterday to day and the same for ever They had the same benefit by Christ as we after their death 2. They also believed in Christ as well as we Abraham saw my day and rejoyced They ate the same Spiritual meat and drank the same Spiritual drink and so were partakers of the same benefits of Christ. 3. Their Spirits went to God that gave them they enter into peace and so not into the Prison 4. Abrahams bosom into which Lazarus was carried by the Angels was above not beneath an happy not a miserable place Christ therefore went not to fetch them out thence there being no such place For Purgatory they say there 's such a place in the brim of Hell where the pains be almost as bad as Hell pains and the fire as hot into which are sent the souls of the godly that dye in faith and repentance but yet have not suffered the punishment of their sins in this world therefore must make up their sufferings in Purgatory for they teach that for our sins and punishments both committed before Baptism Christ suffered but for those after Baptism though Christ takes away the sins yet the punishment must be suffered by our selves and that partly in this life by penances c. and the rest by suffering in Purgatory that for every sin is due seven years of payment in Purgatory and therefore the Pope gives Pardons sometimes for fifty sometimes for an hundred years c. and therefore they say Masses for the souls of them that have been dead many 100 years and when they have suffered for all their sins paid the utmost farthing then come the souls out after they have been a while refreshed in a fair green field ful of pleasant flowers which is hard by Purgatory then they go up to Heaven notwithstanding oftentimes through the mercy of the Popes those pains are mitigated We say 1. That as they themselves do not agree about the place c. So neither is it otherwise grounded but on unwritten verities The Scriptures mention but two places whereinto the souls go immediately after death Heaven which is for the godly and Hell which is for the ungodly for the godly that they do immediately go into an happy place all the Scriptures sound with Simeon they depart in peace go not to Purgatory scorching pains Christ is to them as in life so in death advantage Having finished their course henceforth there 's laid up for them a crown of righteousness They have after the dissolution of their earthly Tabernacle a building of God an house not made with hand eternal in the Heavens Christ hath prayed for them that they may be where he is even in Heaven The thief on the right hand had as much need to have gone to Purgatory as any other yet on that day wherein he dyed he was with Christ in Paradice Blessed are they which dye in the Lord saith the Spirit for they rest from their labors After death presently comes the judgement that every man shall stick to Among all those things which God spake to Moses there 's not a word of this among all the Sacrifices that God ordained there were none appointed for souls in Purgatory and amongst all the cleansings and purifyings of all kinde of impurities of Leprosie and Issues c. there 's not a word of this What was God so unmindeful of his Church and people then Neither is there in all the new Testament any word for it 2. What a wretched thing is it to hold that our sufferings should satisfie the wrath of God and punishment of our sins when the least sin deserves eternal destruction both of soul and body And for their distinction that Christs death gives power to the pains of Purgatory to satisfie is an idle and ridiculous conceit 3. To say that Christ should satisfie for our sins and take them away but not our punishment is it not a wicked abuse of Gods justice where he forgives the sin doth he not also forgive the punishment True he chastens his servants but they are no part of satisfaction of his justice onely a means to prevent sin to come and humble for that which is past as if I had a quarrel against a man I might forgive him and yet if I see him in an Appoplexy or Swoon I may hit him a blow to fetch him again The truth is Purgatory was devised partly of a blinde and curious devotion of some Monks that thought that they that had some beginnings as they thought of goodness and so dyed it were no reason they should be damned c. who were therefore to be purged in Purgatory and so come to Heaven and that seeing most men have much sin in them even when they dye it were unreasonable they should go straight to Heaven for no unclean person shall come there and therefore they must suffer and be cleansed in Purgatory Who doth not see the absurdity of these conceits when the Scripture saith Whosoever believeth in him shal not be condemned that whosoever dyeth in the Faith all their sins and corruptions are done away and they received into Heaven But principally the Pope and his Clergy out of covetousness were chief founders hereof for hereby they did infinitely enrich themselves and every where enjoyed the very fat in the Land It was devised for the pampering of the living not the punishing or purging of the dead Through their covetousness meeting with the peoples ignorance Purgatory was hatched But what a cruelty is this of the Pope who hath power as he saith to deliver as many as he lists out of Purgatory yet will suffer so many so long to
time of Popery they wondred at the Martyrs that they would not at some times yield a little as to speak a few words c. Thus it is now for the world lives still and is like it self If any dare not play or riot or talk of the world on the Lords Day they are thought to be mopish fools who had rather be poring on a book then doing as others If any care not to get by Lying Deceiving and the common ways of the world they are wondered at as fools so if any now and then omit some of their businesses and go to hear the Word they are accounted idle as Pharaoh said to the Israelites and such as have little to do If any be humbled for their sins they think them melancholy and that they will be out of their wits and they would not be in their case for no good and would have them be merry and play it away If any at the hearing of the Word perceiving it to be high time to forsake his old wont and take a better course now dare not do as he hath formerly they wonder at him What! art thou turned Puritan will they say Wiltst thou forsake thy sports and merriments which they think a little heaven cast off thine old companions and sworn brethren c. What wondrest thou at them for thus doing What for coming out of the fire for taking pains to save their souls for not daring to wound poyson or destroy themselves by provoking God for taking pains to do that which must keep them by Gods appointment with all needful graces for being troubled about their sins and the danger thereof for longing to be in the favor of God c Assuredly thou hast small reason so to do but it s for that they savor not the things of the Spirit of God for that they perceive not the things that are of God are blinde and cannot see afar off If we should see one of a strange Country come through our Town we would wonder at their strange attire nothing like ours The children of God be not of this world but chosen out of the world and may not fashion themselves like the world but be of the fashion of Heaven the world therefore wonders at them 1. Therefore let none think that if they turn to God and take a good course that they shall be generally beloved and well thought of of God Angels and good men they shall but of the world they shall be wondered at and hated ere you begin make account hereof even to have the ill will of those which have loved you yea it may be the displeasure and frown of Father Mother c. yet let not this hold you off nor keep you still in your old course as long as God and good men love you what need you care Wo be to you when all men speak well of you better be wondered at and hated of the world for well-doing then condemned of God for ill-doing 2. For those that are entred into a good course already and finde it thus let them not be discouraged it s no new thing the worthy servants of God have been counted fools and madmen for well-doing We must have an Heroical courage not to be daunted herewith we must not think the worse of our selves because the world thinks basely of us who know us not nor our course which of them that be very fools indeed is counted foolishness we may wonder as much and much more at them that be so desperate to go on in their sins and take no thought for death or day of Judgement that hang over a pit and yet can be merry that run on in the score and never think of reckoning that dare buy a few short profits and pleasures at so dear a rate at the loss of their souls that deprive themselves of the inward and true comfort and peace they might have in God and spiritual things as the Word and Sacraments for the short and vain pleasures of honor and deceiveable riches that prefer Hogs meat before Angels food We have cause I say to wonder at their folly and madness and to pity them thanking God that hath not left us in their woful blindeness and miserable estate If thus by wondering at them we can do them any good so it is but let not their wondering hurt us 3. For those that think strange of Gods servants for not doing ill or for well doing they bewray themselves to be of the world and so to be carnal They that mislike the fashion of Gods children it s a sign they be of another Countrey not of Heaven and that they be none of wisdoms children for all they justifie wisdom wheresoever they see her and in whomsoever Labor therefore not onely not to think their course strange but to acknowledge it the best course in the world and accordingly to follow it That you run not with them This sheweth that Though we be dull and dead and slow to that that is good yet our proneness and eagerness to that that is naught is exceeding great We can run to Play-sports Vanities and Follies please us but we come to the Word Prayers and good Duties with a leaden heel at this we are drowsie but at the other watchful enough Many run so fast in the ways of sin and make such haste that they run themselves quite out of state and credit with God and man and out of their health too and have brought untimely destruction upon themselves they have made such haste that it seemeth they thought long till they were in hell Too too many also are now a running but it s in the broad way wherein the faster they run the sooner they come to destruction if it were well considered they can see small cause to make such haste O that they could be perswaded to turn head and enter into the way of good men and then let them run as fast as they will run the race set before them so run that they may obtain and as before we rejected all counsel that might do us good so now let us shake off all impediments whether within or without us that would hinder us in our Christian course or from running the way of Gods Commandments The faster we have heretofore run in vanity run we now the faster in the right way we could then take great pains think the time short spend our money in vanity now after the same maner le ts do the contrary it s our great fault that we did run apace after the world with the profits and pleasure thereof but now our fault is that we go a foot pace nay a Snails pace in goodness To the same excess of riot When men give way to sin and their hearts are set on evil there is no hoe but they will run over head and ears As the Sea if it break over a bank it can scarcely
such a destruction and desolation as hath been of some particular Cities and Nations nor a destruction of some Creatures in all places as was in the Flood but the end of all things that is All things shall come to that end that God hath appointed them to come to many and most Creatures to an utter end the heavens and earth to be purged by fire men and women not to come to an utter end but to live immortally in joy or wo but to be at an â—nd for living here so that as the world had a beginning it shall have an end the same God that created it shall destroy it Is at hand That is draweth near therefore these are called the last times and the Apostle saith Time is short and That upon them the ends of the world were come Obj. How could this be true that it was near when now 1600 years are past since and yet it is not come did the Apostle speak as he thought or onely to scare the people Answ. He spake as he was perswaded and that truly 1. Either in respect of the times before Christ it was nearer then to those under the Law or 2. In respect of God to whom 1000 years are but as one day or 3. In respect of eternity a thousand years are nothing to the time to come which is for ever it s as little as a drop of water to the whole ocean Sea Obj. But did the Apostle think that it was thus far off and should last thus many years as it hath since he spake this A. It s likely he thought it nearer for Christ Jesus being come and all the Prophesies of him fulfilled the Gentiles called and the mystery of iniquity begun already to work why might he not think this and though some things were yet to be accomplished touching the calling of the Jews yet might he think that that might quickly be dispatched Howsoever that that time was the last time they knew and that God would never speak after any new maner to his Church as he had done before from time to time and the Apostle Paul though he would often signifie the end to be approaching yet he knew it was not to be by and by but that some things must first fall out though haply he conceived that the same might have been dispatched in lesser time then it hath been But we have the advantage of them because we have the Book of the Revelation left to the Church by the Ministery of John the last living Apostle containing things to come from that time till the worlds end whereof many things be already accomplished which makes the Book more lightsom other things are yet to come touching the ruine of Antichrist calling of the Iews destruction of the Turks but in what time the Lord will finish these things we know not What if the day be yet some scores of years off yea some few hundreds as we may well think that is the utmost is it not then near by It was near in the Apostles time much nearer now then began the last time now is the end thereof But that is not so much the force of the Reason as this That we live in the last times nearer the worlds end then our Forefathers before Christ therefore ought to minde earthly things less and seek more after heavenly and lead an holy and godly life But say the day of Judgement were not so near as it is yet every of our particular ends is at hand we know not how soon when where how to day or to morrow and that is to us as if the world were at an end for any use thereof and for our state it shall be with us at the last day as when we dye 1. This may provoke us to Sanctification and a godly life seeing we live in the clearest times when the last day draweth near They that lived long ago were to live godly much more we having so short a time we must so live that when our Master cometh he may finde us so doing If death or judgement take us in our sins how miserable is our condition 2. It may reprove such as so live here as if here they were to live for ever eating and drinking and beating their fellow-servants c. others also that go on carelesly either making no profession or contenting themselves with a shew thereof as the five foolish Virgins every one must prepare himself that he may be found in peace at Gods coming 3. It may comfort the godly in bearing the Cross patiently yet a little while and we shall be in heaven from the same yea that day draweth near wherein God will be glorified in the sight of all his enemies See Phil. 4. 5. Heb. 10. 36. James 5. 8. 4. We should not set our mindes on these transitory things but on them that endure for ever The things of this world are vain uncertain perishing the world it self shall be consumed and our selves be most frail of all we must therefore be sober in seeking these earthly things laboring after grace life everlasting and the means thereof Be ye therefore sober Now of particular duties one helps another The former reason strongly enforceth these duties From the coherence note 1. That as before he exhorted to Sanctification in general so he doth now in particular for we are subject to deceive our selves Many be good in the gross not so in particulars they think they love God above all and their neighbors too and that they live holily but come to particulars it s nothing so 2. That as he forbade the forementioned lusts and vices so he now exhorts to the contrary duties the one must not be without the other see Acts 26. 18. In particular we are to be sober both in the use of riches and in the use of pleasures but of this last with the appurtenances thereof Meat Drink Apparel Recreations we shall speak afterward For sobriety in Riches Riches as Gods creatures be good in themselves and promised by God to his servants as blessings nay given to some of them as blessings as to Abraham Isaac Jacob Job c. They are encouragements to duty and well-doing and may be great helps and furtherances to us in and unto many good duties and that both towards our selves for we may spend the more time and have more freedom about matters of our soul and to others in shewing liberality and mercy and to the children of God that use them well they are as pledges of better and everlasting good things as Canaan was to the godly Jews a type of heaven But it may seem needless to speak of the goodness of riches seeing most men count them the onely good but the truth must be taught we speak of the things themselves yea some have utterly hated them as evil as Crates and among the Papists there be some that profess voluntary poverty
they are so toiled by the world that they sleep thereat or if they do hearken they do but mock at least go not away much the better their mindes being all the while ranging and they hearing onely as one in a dream Hereby also they neglect prayer and are either kept from the Sacrament or come prophanely hereby also do they infinitely break the Sabbath as in buying selling riding talking of worldly matters c. Thus also many Parents through niggardliness spoil their children for want of education Migistrates take bribes to prevent Justice Ministers ingross livings people pull away their Ministers maintenance servants deceive their Masters Princes pole their Subjects and Subjects withdraw their taxes and dues from them Through this many lose their lives as Naboth There 's much contention both within doors and without for trifles so many women prostitute themselves and their husbands wink thereat because of advantage and many to avoid charge which as they think would come by marriage live in uncleanness From hence also what cousenages and deceivings do arise in buying selling letting hiring borrowing lending partnership c. what simony sacriledge bribery usury c how also are lyes multiplyed hereby and how many Tale-carriers are there meerly for this respect yea there 's no villany in this world so odious to God and man which through covetousness men will not commit and therefore it was no wonder that David prayed that his heart might not be enclined hereto O what a folly and madness is it for men to seek so greedily after these things which yet oftentimes are the further from them but admit thou obtainest them are they able to purchase for thee a pardon of thy sins Can they pacifie Gods wrath Can they prolong thy days one hour Doth thy Salvation stand in these mayest thou not soon be deprived thereof Shalt thou tarry long with them Is there not vexation in them If thou shouldest long enjoy them yet having no grace in thy heart no assurance of Gods favor no hope of a better life wo unto thee and yet this is the state of thousands They only minde earthly things having no regard of Heavenly or Spiritual Grace and so living here basely for a while without enjoying the benefit of that they have they are at the length snatched away and then the world strives for their goods and the Devil for their souls As an Ass that caries Plate all day at night is turn'd into a foul stable or bare Pasture to nob on Thistles and that with a galled back so are they turn'd out with a galled and guilty conscience and a soul laden with innumerable sins and so sink down to Hell there to be for ever and ever Art thou guilty hereof Repent endeavor to see thy folly confess cry to God make restitution of that which thou hast taken unjustly seek for pardon for grace for sanctification O that it might be said to thee as to Zacheus This day is salvation come to thy house Art thou free of this poyson beware thou beest not tainted herewith of all evils its the most dangerous and damnable and most hardly rooted out Esteem of these things as they ought but chiefly labor for your part in those true riches which shall never be taken away It s the fault of Christians that they seek the world too eagerly and neglect many good duties for it run into unwarrantable courses are unquiet contentious c. whereby they make themselves and their Profession to be ill spoken of O how ill doth this beseem Christians which have God to be their Father and Heaven for their inheritance and portion Fye upon it Is this to behave our selves Pilgrim-like we should carry our selves so moderately in these things that we may make the world see and say we have riches that they know not of as our Savior said He had meat his Disciples knew not of we must labor to grow in grace and covet the best things For the second part of sobriety which is in the use of riches when we have them it hath relation either to our minde when we esteem of them or our practice when we employ them as God requires 1. We must esteem of them but as they are and not set our mindes overdeeply on them as if the having of them were our happiness the want of them our utter misery Neither must we think the more highly of our selves because of them for goodness is that onely which makes us of account with God and good men when we go down to the grave we be all fellows nor ought we to trust in them as though they could be a Castle and Tower against whatsoever may come upon us Plague War Famine c. This is the common sin of the world yea even Gods Servants may partly perceive that their hearts rise as their wealth encreaseth O its hard for a man to keep down his heart that it swell not Nor must we be excessively loath to part with them when God sees it good nor cast down when we have any loss as if we had lost happiness O how many are thus grieved which were never grieved for their sins nor wept for fear of Gods wrath and condemnation we should grieve indeed for our sins or if we do not feel Gods favor or observe any decay in our love to God and goodness but not as worldly losses especially enjoying Gods favor and having through Christ an assured hope of a better life 2. We must employ them as God requires and that both on our selves and others our selves and ours For he that provides not for himself and his family is worse then an infidel and Solomon saith It s a good and comely thing for a man to take part of that God hath given him Jacob after he had served Laban many years began at the length to think of his own house But what base misers are they that cannot afford themselves or theirs necessaries in food and raiment They are diseased with an evil sickness They are Thieves to their backs bellies families neither are those prodigal rioters in a better case which waste and consume all in sports company keeping and belly-cheer they rob their wives their children their friends the poor and usually dye in the Goal leaving their children to misery Others as upon the worship and service of God and maintainance of the Gospel and Ministers thereof for the good of our own souls So upon the King and Commonwealth under whom we enjoy Peace and the Gospel as also upon the Poor especially the Saints See Deut. 15. 10. Psal. 37. 25 26. Psal. 112. Prov. 11. 23. Matth. 5. Luke 14. Heb. 13. And this we must do not onely of our superfluity but in some cases even of our necessity of our very Lands we are not Lords of our goods but Stewards for which we must be countable to our master This rebuketh those
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
we be aware as David Judah 2. Seeing this is a part of Gods Counsel and he that bids we should not steal should keep the Sabbath c. bids us watch let us know it s not safe for us to neglect it when God hath made known the same to us Is it not pity that such a blessed mean to further us so sweetly to heaven through this world should be so little known and so few have help by it O if we would once enter upon it it would save us from many dangers it would make our life fruitful it would bring us so much unwonted peace as we would be so far from being weary of it that we would be grieved that we have been strangers from it so long and came to the acquaintance and use of it no sooner O let us grieve and crave pardon for neglecting such a necessary and profitable duty so long and for the time to come be careful to redeem the season Unto prayer We must adde prayer to watchfulness else what if we spy temptations coming and setting upon us of our selves we have no power to resist the least of them We must therefore upon every occasion have recourse unto God by prayer as Watchmen if there come enemies in the time of War that be too strong for them they raise the City for help and in our ordinary watches if naughty wretches come and set upon the watch and be like to beat them down they cry out for help and so subdue them so must we Temptations at some times come so strong as that we cannot deal with them and therefore must cry to God for help O that we could be much exercised in this duty of prayer It keeps us in sobriety helps our watchfulness turns away evils furthers us in good is the onely mean to supply our wants whether for soul or body O what a priviledge is this O the force and fruit of prayer They that be much in Prayer obtain much grace and peace here and shall finde a large entrance into the Kingdom of Heaven hereafter Vers. 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins THe Apostle proceedeth to other duties for Christianity is a Tree that hath many branches and a true godly man must have respect to all As a Tradesman must have a care of every part of his Trade and every point thereof though haply he may be more expert in some particulars then in others Above all things Not above the duties of the first Table for that is the first and great Commandment but above all duties of the second Table have a care of love which is a main and most necessary duty without which there 's no society or living have a care of it as of a mother-duty from whence others will arise as upon the wanting thereof they also will be wanting or thus Above all things that is Of all the loves that we owe have a care of the main namely Love to the Saints for though we must love Strangers Wicked men our Enemies c. yet must we must love the Saints above all Here we have 1. An Exhortation to love 2. The maner of it 3. A Reason to enforce the same The Exhortation affords us this note that Love is a most excellent and necessary duty Hereof I have spoken at large on the 22 Verse of the first Chapter where was shewed both what love is the high commendation thereof by its several properties with the means whereby to attain the same c. Fervent The maner or kinde of love required a large continued stretched-out constant love As a cloth folded up is in a little room but when it comes to be cut is stretched out into many mens uses so our love must be stretched out to many persons to many duties as in giving and doing good to body soul goods good-name and that not sparingly but liberally so in forgiving both much and often neither must this be onely when we can well do it or when we have nothing else to do but when it s against our profit pleasure ease c. so as we neglect not our selves too much and thereby more pleasure may be done our neighbors then hinderance come to us Reasons hereof may be these 1. Gods love towards us is fervent and reacheth out into innumerable favors for our bodies souls goods good-name c. and that continually forgiving also our daily offences and bestowing his own Son on us 2. A little love will be easily quenched and hindred by the Devil and his instruments whereunto our brittle nature most readily yieldeth This is not such a love as that whereby the fornicator loves his harlot one enemy to goodness loves another This is not grounded upon any transitory thing or common gifts but is for grace We love thus not for any by-respects but because God requireth of us so to love this is agreeable to the Word of God and therein we must principally aym at the good of our neighbors souls to perswade ones friend to that for preferment which he cannot do with a good conscience or being sick to perswade him to send for a Cunning-man or woman or to disswade him from suffering for a good conscience c. is rather hatred then love Had our Savior followed Peters advice and not gone up to Jerusalem for to suffer we had all perished eternally But of this before For charity shall cover the multitude of sins The Reason There will be through our corruption and frailty of nature many offences one against another therefore must we labor for love to cover them The Papists interpret the words thus That our love to our neighbors will merit at Gods hand forgiveness of our sins but we are justified before God by Faith in Christ Jesus before we can do any good work neither can we love God or our neighbor for his sake till we be assured of his love to us in pardoning our sins True the more we love our brethren the more we may be assured of Gods mercy to us and that we be pardoned and that he will still shew us mercy but not by desert That opposition Prov. 10. 12. Hatred stirreth up strifes but love covereth all sins sheweth plainly that this is not the meaning Faults that love covers be of two sorts namely sins against God and wrongs against our selves Against God whether they be natural infirmities or others so they be not notorious acts or continued wicked courses of bad men as love will not be suspitious but hope the best till it know an evil committed and interpret things charitably so those that be faults yet love will not blaze them abroad but keeps them in and admonisheth the party it utters them not where they be not known to his disgrace and so uncovers his shame and rejoyceth therein as Cham. Against our selves for
sicknesses grievous pains diseases losses crosses disgrace persecution at the hand of the wicked c. And thus will God have his Church afflicted either by his own hand or by the wicked 1. To humble them for sin past as Josephs brethren 2. To fetch them into the way from wandring and teach them obedience as David and Jonah 3. To humble them 4. To mortifie their lusts wean them from the world and quicken them to duty 5. Hereby also God sheweth that he will not bear with sin in his dearest Servants as he did not in David Moses Miriam 6. To confute the Devil and shew that Gods people serve him not for wages 7. To shew them their happiness is to come and that if God thus school his Servants that then he will deal severely with the wicked so that this may be a looking-glass to them 1. Seeing God will have it thus and that his course is to begin with his Children we must not refuse the chastening of the Almighty neither conclude against our selves that we be none of the Lords because of this as Gideon but if we can prove it by other reasons let not this dismay This is rather an argument we are the Lords though not of it self because the wicked are also thus met with yet to be taught hereby to labor to see the Lords minde and to make use and be patient is a good sign and know seeing we be chastened here we have happiness remaining for us 2. That none bless himself to be in Gods favor because of his great prosperity or for that his eyes stand out with fatness For Ishmael had the fat of the Earth and Esau the dew of Heaven and Judas carryed the bag They might rather conclude seeing they live wickedly and be not punished but prosper here that therefore there remains a fearful answer for them and so there doth as in the next clause appeareth 3. Neither ought Gods children envy or be discouraged at the prosperity of the wicked for they may from thence conclude that judgement is coming on them but for themselves that there 's happiness laid up for them for if God can afford his enemies the blessings of this life which oftentimes even his own have in a scant measure how great happiness will he bestow upon them in the life to come 2. It s of necessity that Gods Servants must here suffer troubles and that 1. In respect of Gods will he hath appointed us thereunto 2. In respect of our necessity Sin is so rivited into us and in our very nature as it must be no small nor easie thing to pluck it out from us O our infidelity pride hypocrisie self-love frowardness c. how near do these cleave to us and how fast do they hang on nay what a while is it ere an affliction works any thing to the purpose which therefore must either be long continued or have another joyned therewith Who hath not need to have his heart more mollified to be weaned from the world to be quickned to his duty c. how soon do we forget an affliction and therefore who hath not need to be remembred Therefore let us not be against the Lords chastning It s better to have a strong purgation then to fall into spiritual diseases and dangers whereunto we shall else be subject there 's no rule in the world among children without rods Neither use we untimely means or make over much haste to get out of them but crave rather to be better renewed and increased in Faith Patience Humility c. our care is comfortable At the house of God that is The Church of God as it s said of Moses That he was faithful in Gods house God walks in the midst of the seven golden Candlesticks He is among his people and in his Church to direct comfort protect and provide for it as a careful housholder for his family He is with us to the end of the world and dwells in every Believer by his holy Spirit 1. This serves for instruction to duty both to God our Housholders and other our fellow-servants Towards God 1. We must behave our selves as such as belong to such a Family Joshua and Cornelius had godly Families God will have none that shall behave themselves unseemly or not be subject to the Orders of his House we must not be away at meals when the Family meet If God finde our place empty when it should be full as at Word and Sacrament he will be much provoked if the second time beware c. 2. We must follow our work hard that our Master sets us about for he hath no idle persons in his Family we must therefore know what is our work in our general calling as that we must walk holily righteously and soberly what in our particular as a Magistrate Minister Housholder Servant Husband Wife c. He will pay well and therefore looks to have his work done well and faithfully neither must we refuse any work he sets us about as some skemish Servants do in our time but do whatsoever he requires knowing that he appoints no work but what 's fit and meet and we must be at his hand always not as retainers God hath no such but houshold Servants up-rising and down-lying 3. We must bear patiently the rebukes of our Master and his corrections when we have done amiss yea learn to amend there by not murmuring nor answering again 4. We must take our Masters part when we see him misused or his goods imbezeled he will else pull our coats over our ears as unfaithful ones Towards each other 1. There must be no contentions between us an honest Housholder will not endure it in his Family much less can the Lord away that there should be in his How shall then the work go forward 2. We must love and joyn together against the Enemies and defend one another in goodness not hinder but further one anothers works and not envy that any of our fellow-servants do more work then we let us do what we can and when we cannot yet be glad that our Masters work go forward 2. It serves for comfort to all that be of the Lords Houshold They shall want no good thing no direction comfort strength against temptation If we use the means and make known our wants to God he that requires us to work will not suffer us to want wherewithal yea for outward things we shall not want what is meet He that bids us provide for our Families and saith he is worse then an Infidel that doth not will not fail us in our lawful endeavors Haply he will not always give all we desire but what is meet and hereafter we shall be taken up to his other house in Heaven when we have been sufficiently purged here 3. It may be for terror to all that misuse Gods Servants or reproach and buffet them when they be at
thereupon both in body and soul shall be cast into Hell fire though the one begin with joy yet they end with wo and though the other begin heavily here yet they end with joy in Heaven and this life is nothing to that 's to come Could we discern this we would reverence the one highly and no less pity the others yea should the ones troubles here infinitely exceed the others jollities or the troubles of the godly be here greater then they are as also the jollity of the wicked we would not change with them 1. This confuteth the blinde world that esteemeth basely of Gods servants and of their state but let us never think the worse of our estate for them as a plain rich man doth not when a vain bragging fellow in brave apparel goes swaggering scornfully by him 2. This may and ought wonderfully to comfort Gods servants that hath advanced them to this high dignity passing by so many others O that we would walk worthy hereof in an holy and pure conversation 3. This may be a choak to the wicked notwithstanding all their jollity and make them weary of their condition laboring to become godly and of Gods house that so they may be truly happy What shall the end of them be that obey not the Gospel of God Here 's implyed 1. That though the afflictions of Gods people be many and great yet they are nothing in respect of the miseries which shall befal the ungodly The Lord is Judge of all the world and he will deal justly and equally even give every one according to their works If therefore he afflict his children with rods he will plague his enemies with scourges if he will not bear with sin in his own servants that are careful to please him and stand in awe and yet be overtaken then he will be dreadfully revenged of those that make a trade of sin if his children in their conversion and often afterward upon any sin committed have gripes of Conscience and suffer the terrors of God then shall the wicked have a gnawing Worm that shall never dye if those be brought as it were along by Hell these shall be left and swallowed up of Hell The Lord began with the Israelites in Captivity but ended with the Egyptians in drowning them in the Red-sea the three Children were put into the fiery Fornace not burnt but fire seized on them that put them in Daniel was put into the Lyons Den but his Enemies and Accusers were devoured Israel was carried Captive but Ashur destroyed the children are beaten with the rod thereafter it s burnt God chastens his for a few days here to their amendment but the wicked shall be cast into eternal fire In reading hearing and seeing what grievous things the Lord hath laid on his own children the wicked may see as in a glass the woful state that abides them 2. That the torments prepared for the ungodly in death and at the day of Judgement are such as cannot be expressed The Apostle knew that they should have a fearful end but utter the further end of it and lay it out to the full he could not therefore is forced to say What shall be the end It s a wonderful love of God that he hath made us his Children but yet it s not manifest what we shall be that is it cannot be exprest what happiness is prepared for us Eye hath not seen nor ear hath not heard what God hath prepared for his children So cannot any decypher the fearfulness of the wo prepared for the ungodly Such shall be separated from God and from his Saints and have their portion with the Devil and damned O the universality of their torments both in respect of their bodies and souls O the greatness of their pangs tormented with fire and brimstone O the eternity of them They shall be world without end If a man in pain should shed a tear or drop of water from his eye once in a thousand years and no more yet sooner should he make a whole Sea before this time will end 1. O what an iron scourge should this be to drive the wicked to repentance not resting till they know they be freed from this woful lake O let them never glory in their prosperity as long as they are in danger hereof If any will not break off their sins and fear they will prove costly profits and pleasures and they that will not believe and fear here shall feel them to eternal destruction hereafter 2. How should this glad the hearts of all Gods people that know themselves freed from this fearful lake and make them walk chearfully and obediently all their days to the honor of him that by his sufferings hath freed them therefrom yea should we not bear our few afflictions patiently being freed from these endles and easeles ones and not to envy at the prosperity of the wicked seeing it shall have such an end let their beginning be what it will be if this be their end God keep us from having any part therein That obey not the Gospel of God The wicked are described by their disobedience to the Gospel and these are indeed the most wicked and and have the fearfullest answer to make and the lowest or worst place in Hell they shall speed worst for their sin is greatest For what a favor of God is it not onely to give Christ to the world but then to publish him by the Gospel being the glad tidings of Salvation to all of what sort soever though never so mean never so great sinners there is mercy upon their unfained humiliation and such God sends his Ministers to beseech men to be reconciled O this is an unspeakable fâ—vor as that the contempt thereof must needs deserve a fearful damnaton That men should continue yet in their sins and have no minde â— Christ as a King and Savior is fearful If a company of Rebelsâ—ad a pardon proclaimed and sent out to so many as would come in fany would stand out and refuse the Kings grace and favor were he â—t worthy to be cut-off It shall be easier for Sodom and Gomorrah in â—e day of Judgement then for these people If they that despised theâ—aw were not unpunished how shall they be dealt withal that despâ— the Gospel The higher they are lift up the lower they shall be casdown 1. This rebuts the most part Howsoever they talk of the Gospel and comeâ—t Church and cry The temple of the Lord the temple of the Lord yet â—ey yield not obedience thereto but continue in their sins There are â—w that come to see any such need of Christ as highly to prize him aâ— most earnestly to seek him though some would have Christ the Savior and will have Jesus Christ in their mouths yet few will stoâ— to his yoke to renounce all their lusts and yield up themselves in abbedience to his
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
they should have To flee therefrom they cannot whether should they all being on fire To resist they cannot they have nothing wherewith they are naked of their pomp and retinue Hide themselves they cannot from his all-seeing eye to abide the presence of this Judge is impossible O they will then call to the hills to cover them we think that the Jews Judas Pilate and the Soldiers shall have a fearful appearance but many among our selves shall have a worse then some of them Do not we prefer our lusts before Christ as the Jews did Barrabas Do not many among us pierce him with their sins Crucifie him again persecute him in his Members This will not be the state onely of poor snekes or of the common multitude but of the greatest and mightiest potentates Nimrods Gyants O these shall wail before him beating their knees one against another They that have sit as Judges of Gods Servants in their Velvet coats and Gold Chains shall now stand naked before this Judge Here they dare appear any where yea where Gods Servants oftentimes care not for appearing but we shall one day appear with joy where they shall not shew their faces O that this might strike terror into wicked mens hearts to think of this day and might be a choak to all their ungodly profits and pleasures O this day will pay for all O that they could be perswaded now to kiss the Son now to humble themselves before him now to stoop to him and imbrace him as their Savior yet how many wicked wretches be there that will hope to be saved as well as the best even notorious ones O fearful impudency you saved then who shall be damned The Turks and Heathens that know not God True but not with such a destruction as shall befal you your stripes shall be worse and more then theirs your day is coming you have had the start of Gods Children you have been first in prosperity as they in trouble but ere long their mourning shall be turned into mirth your joy into everlasting misery Verse 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithful Creator THe conclusion containing an Exhortation to commend and commit our selves and our state in all our troubles to God holding on our good course and keeping a good conscience without turning awry one way or other who both can being our Almighty Creator and will being faithful in all his promises whereof he hath many of protecting and defending his Servants who will either deliver them out of their troubles or give them strength to bear them and when their life shall end will take up their souls to Heaven keeping their bodies to a joyful resurrection This also hath the force of another Reason to perswade to the point in hand namely patience and joyfulness in troubles and may be gathered thus If we may in all our troubles as long as we keep a good conscience in them confidently commend our selves to God in assurance to be cared for as shall be best for us then ought we to be joyful in our troubles but the former is true therefore the latter Here 's an Exhortation to commend our selves to God in our troubles those are described by the efficient cause of them they come by the will of God whereunto Reasons are annexed to move us to commend our selves to God in them 1. Because of his omnipotency 2. Because of his faithfulness To all which is added a caution how far forth we may commend our selves to God in our troubles namely in well-doing even so long as we be careful to continue in our uprightness without swerving Wherefore let them that suffer according to the will of God Here note That Whatsoever troubles befal us in this life either afflictions from the hand of God for chastisement or persecution from the world for our tryal c. that they come not to us by chance or the will of the Devil or man without God but by the determinate purpose and counsel of God But of this before Commit the keeping of their souls to him c. Here note That God hath a care and special regard of his Servants in the time of all their trouble and adversity of what kinde soever He cannot forget them they be as the apple of his eye There are infinite promises of God to this purpose in the Psalms and Prophets He will either deliver them out of their dangers as Let Noah Daniel c. or comfort and provide for them as for Joseph in Prison whom at last he advanced as he did also David and Jeremiah else he will strengthen them to bear their pains give them faith and patience to bear all the malice and torments of their Enemies as he did Steven and the holy Martyrs that had such invincible courage and constancy as they wearied their tormentors even in the middle of their torments singing Psalms And their souls and bodies being parted he takes their souls to himself into Heaven in the mean time reserving their bodies safely to a joyful resurrection Neither is it any wonder For He hath created them redeemed them with his Sons blood sanctified them preserved them and prepared Heaven for them ere the world was This teacheth Gods Children in all their troubles of what kinde or degree soever to commend themselves into his hand with confidence and assured trust that he will take care of them and dispose of them to the best c. Let 's never be dismaid but cast our care and roll our selves upon the Lord be we assured that he will be with us and not fail us He is Almighty and can do it He is also most loving and hath made many promises in his Word so to do Be we faithful unto the death and he will give us a Crown of life Faithful is he that hath promised He loves that we should rely on him If it be poverty sickness pain persecution c. say not I shal never be able to get through it but cast thy self on God who never failed any that put thier trust in him Do not we rely on our selves for this were the way to fail like Peter and Origen who fell shamefully but trust in God Pray use all good means and set thy faith on work to depend on God to be well carried through thy trouble to the end and from death to Heaven Thus did our Savior and after him St. Steven commend their Spirits into the hands of God O our unbelieving hearts that fail as soon as any great tryal comes as the Israelites upon Pharaoh's pursuing them yea are ready to sink to be dismaid to put our hand to some unlawful means If we had faith enough what Victories might we get what Conquerors might we be we shrink and are dismaid as if we had none to trust in or as if
indeed can it be well decided this we are sure that there is no more weighty part of any Ministers duty nor none like unto it then to Preach the Word of God about which the Pope with his Popelings have no minde to take pains Those that have been godly Bishops have exercised themselves diligently in the same 2. It condemns the lawless freedom of the whole Popish rabble from the Civil Magistrate which is wicked for though our Ministery be above Magistrates and all even Princes are to be subject thereunto and our duty is to discharge our duty in rebuking sin in all yet as we be Citizens so we are under the Magistrate and he hath power to punish faults in Ministers as well as of any other 2. That Ministers must not carry themselves proudly highly and disdainfully accounting of others as a company of Clowns and simple fellows but account them the people of God and such as they must care for serve and attend in all painfulness for the Salvation of their souls carrying themselves so lovingly and amiably as that the meanest may be bold in good sort to speak unto them Nor 3. Must a Minister rule them rigorously and with violence and subdue them with suits or strong hand God cannot away with such Shepherds Neither will any rule more Tyrannously over people then those that take least pains to seed them but they must win men by the Word If any be obstinate they must deal more roundly with them yet still after a Spiritual maner and no carnal kinde of violence which is not so fit for a Minister nor so like to do good if they be unbridled and unruly let the Magistrate deal with them A Minister must be kinde to those that have any good they that be not as he would have them yet must not be cast off but wait with patience shewing all good desire of winning them for though a Minister is over the people yet not so as that he may do with them what he list but as God requires So is the Father over the Children yet must not he provoke them to anger and Husbands are over their Wives yet must not they be bitter to them The Minister is over the people as a Shepherd over his sheep he must feed them catch them with his hook see what they ayl dress them binde their legs being unruly if they range out fetch them in if they come not at his whistle set his dog at them to scare them but he must not pend them up all the day and starve them break their legs or their backs worry them with his dog sell or change them away c. The Minister is over the people as the Nurse over the Childe committed to her namely to feed it tend it and take pains about it but not to hurt maim starve it 1. This rebukes the contrary in some Ministers who because they are over the people therefore like some yong Husbands that having married before they were wise misuse their wives because they be their heads carry themselves haughtily what are they but a company of Clowns Swains a company of simple fellows what are they They are those you are appointed to tend and such as you must give an account of to God such as may belong to God as well as you haply rather then you Members of Christ as dearly bought as you and Heirs of Heaven such as must put a Crown upon your head at the last day such as maintain you of their labors that you may attend their souls you must win them by the Word by publique and private perswasions by a good life and not by a strong hand by suing them at Law and contending with them 2. If Ministers must not Lord it over the people then much less people over them a Minister hath some colour they none To set light by him to check or controll him to insult over him use him at their pleasure because they have purses c. is wicked what is he will they say he is but a Minister a Parson a Priest c. what is he but a Minister Is that a disgrace to him Is that a base Calling Is there any more high and honorable what is he He is the man you must depend on for the means of your Salvation by whose Ministery you must be pulled our of the jaws of the Devil and power of sin and converted to God It s he that hath power to binde or loose you and as he doth so shall it be done in Heaven he hath power to open the door or shut it against you as he seeth your behavior To the good that be converted he is their Spiritual Father to whom they owe more then to their Natural Father of the one they had a being of the other a well-being of the one born into the world a man and a childe of wrath of the other born again into the Church a childe of grace To these also a Nurse to cherish them confirm strengthen and comfort them and an helper of their faith to the Kingdom of Heaven But for the wicked he hath power to shut them out as dogs from partaking the Childrens bread yea to deliver them up to Satan if they deserve it therefore say not who is he or what is he For he that despiseth them despiseth Christ himself Touch not my Prophets and do mine anointed no harm He hath rebuked Kings and the greatest for their sakes nay even the least as those Children that mocked the Prophet have not scap'd free yea to misuse them in body goods or name and offer them indignity is the ready means to provoke the Lord to wrath and indignation Over Gods heritage A reason against Lordly and Tyrannous dealing People be Gods Heritage The word signifies elsewhere a lot because Heritage used to be divided by lot The word is of the plural number whereby is meant particular Congregations over which God appointeth particular Ministers as being parts of the Heritage of God which is the whole Church of God in Heaven and Earth and every particular Congregation is a part of it and as a Farm or Manor committed to a Spiritual Husbandman to yield the Lord the fruit thereof The word here used the Papists apply onely to Ministers but improperly for the people also be the Lords lot portion and the rod of his inheritance though indeed Levi was Gods part in a special maner set aside for Gods service in his Temple yet then and now all Gods Church are his Heritage The people is the Lords Heritage He hath bought his Church at a dear rate he plants it waters it and hedgeth the same in 1. This rebuketh those Ministers that use them at their pleasure kill them sell them misuse them c. but they shall be countable to God for them as Jacob to Laban for those sheep that were lost or torn We must use them as
poverty which yet live in abundance of all things so many among us use low conges and crouches which yet have all ensigns of pride upon them so some that be mean enough in apparel and will speak so lowly and give so much to others even more then is fit and abuse themselves too much which yet do it but in cunning and with a proud heart as may appear by their gibing and jesting at those whom it may be they have thus spoken to and preferred as also their jesting at others whom if you shall stir a little you shall finde them more like Lyons and unappeasable which is the sign of a proud heart yea some will put down themselves too low that all may advance them the more and dispraise themselves to have others set out their commendations The cloathing which is here principally meant is the inward The filthy Soul must be cloathed with the white raiment of Christs Righteousness The soul behang'd with the filthy rags of beastly lusts must be adorned with the sanctifying graces of Gods Spirit The Church is all glorious within Thus must both men and women of all sorts be adorned and herein be paterns unto others Here is not now present any naked body you would be ashamed that there should but I am afraid that there 's here many a naked Soul nay worse even defiled with many noisom lusts of Pride Ignorance Hypocrisie Prophaneness c. In particular the vertue exhorted unto is Humility which hath his place in the heart and sheweth it self outwardly by fruits in the countenance gestures speeches and actions of the life This is a vertue and grace of Gods Spirit whereby a man not out of cunning melancholly carelesness or discontent with himself but from a true knowledge of God himself and others doth with an unfained voluntary free meekness of minde set a low value of his own worth or doth esteem meanly of himself Though the natural man may seem more humble then some Christians yet the proudest Christian hath more humility then the humblest carnal man This is often called for in Scripture and taught by our Savior Christ in the matter of the guests and is also commended much in the Proverbs Besides pride which is opposite to it is continually forbidden and condemned all which are of many commendations of humility To point it out the better see it by the fruits thereof and then by examples The fruits may be considered either in respect of God or men In respect of God 1. It makes a man seeing his own woful state by nature by his guiltiness in Adam by his actual sins also and bondage under sin and all the curses due thereby to renounce and abhor himself and to flee for pardon mercy and deliverance and having nothing at all in himself but wretchedness and deformity to desire to finde all in another which if he do he counteth himself infinitely bound to God for ever as the poor Publican and Prodigal childe the Patriarchs shewed it in sackcloath and ashes This is the first step to Heaven and without which there is no coming to the Kingdom of God 2. It makes a man acknowledge himself unworthy of any of Gods favors as Abraham Jacob Peter with others See Gen. 18. 27. and 32. 10. 2 Sam. 7. 18. Psal. 8. 4 c. 3. It makes a man acknowledge whatsoever good thing he hath to proceed from God and his meer grace and therefore to give God the glory thereof in Thanksgiving See Dan. 2. 27. Act. 3. 12. and 14. 15. 1 Cor. 4. 7. As they in an Hospital they are not ashamed of the Founder thereof but keep the memory of him neither are they fit to receive any thing who will not acknowledge it Nebuchadnezzar was seven years in learning this 4. It makes a man to see his own weakness and frailty his unability to do good and proneness to evil and that he hath no strength to stand one blow in the Spiritual Warfare so that he doth always fear and suspect himself and craves continually of God to be kept from the one and enabled to the other as David Open mine eyes stay my feet in thy ways â—ead me forth forsake me not teach me quicken me c. so that the humble man is full as of thanks so of Prayers 5. It makes a man prest and ready to yield obedience to God seeing both his Soveraignty over us as his poor creatures and then that he hath been so undeservedly merciful Thereupon he saith Speak Lord for thy servant heareth Humility is the mother of Obedience as pride of disobedience therefore we are willed to receive the word with meekness 6. It makes a man if he have done amiss exceedingly grieved and to confess and humble themselves even Ahabs counterfeiting the same did him good 7. It makes a man meekly to bear the hand of the Lord as well in respect of his Soveraignty over us as 1 Sam. 3. 18. 2 Sam 15. 26. Psal. 39. as in respect of our own unworthiness as Mic. 7. 9. knowing that we have deserved a thousand times more and that its of his mercy we are not consumed If we be reproached or wronged by men we will bear it quietly as David being raised upon by Shimei because we know we have deserved to be made a threshold for all to tread on and therefore we will wait patiently on God for deliverance when the proud will withdraw and lift up their mindes and wait no longer or murâ—â—â—â— as the 〈◊〉 or blaspheme as those mentioned Rev. 16. or 〈…〉 means as Ahakia and Saâ—t If poverty seize on them they will stoop to it and onely use diligence and prayer If their Goods Children Friends be taken away humility will say He hath taken but what he gave or lent me for a season 8. It makes a man that as he dare not curiously pry into the Ark and meddle with things not revealed but to content himself to be ignorant where God hath not spoken so to rest himself satisfied without any further doubting or cavâ—â—ing or enquiring when he knows what is Gods will In respect of men and it s most towards our Equals and Inferiors and is not so much seen in the other namely To our Superiors and there be that will stoop none so much or basely to Superiors that will despise their Inferiors most of all 1. It will make a man prefer others above himself and do as our Savior Christ bids sit down below not dissemblingly but ingenuously so inwardly to esteem others better then our selves knowing our own faults and looking on the vertues of others 2. To be sociable friendly and helpful taking pains to do others the good we can not scorning to be beholding especially to our Inferiors and Equals 3. To submit our selves yield and give way to our Equals yea if need be to our inferiors as Abraham to Lâ—t not
are like the yong man in the Gospel like the Church of Laodicea Thus the Papists think they have some natural strength in them to deserve the first grace and with the help of that to merit the next and eternal life Thus many boast of their Civil Righteousness Thus ignorant persons hope to be saved by their good meaning and good prayers and that they have a good heart in them and that they love God above all and their neighbors as themselves This is most detestable pride for a base and woful creature a lump of misery and sin to think himself good enough for heaven and to come into Gods presence whereas the childe of God sees he is not worthy to think thereof and wonders that he should be advanced thereto yet numbers of civil poor people think themselves not proud because they be not proud of apparel 2. It makes a man think himself worthy of the benefits he hath whereat he wonders not but rather that he hath not more and gives not daily thanks What pride for a poor woful creature that deserves every day to be plagued with one judgement or other yea to be cast to Hell that yet receiveth continual favors and goes his way with the nine Lepers and never returneth to give thanks 3. It makes a man account of the gifts or graces he hath that he hath them of himself or if from God yet for some worthiness in himself and therefore he useth them as he will to his own glory and seeks himself in his wit preaching speeches doings c. and so stands as it were in Gods light The proud man thinks he hath that he hath not as many a one thinks he knows much that knows nothing and that he hath faith repentance a good heart when it s nothing so or that he hath more of a thing then he hath by much more wisdom strength c. or what he hath he attributes it to himself as if he had it of himself or got it by his own wit and industry when it s onely given him and he but received it and so is but proud of borrowed cloathes 4. It makes a man think himself strong in himself to avoid this sin or resist this temptation or to do this or that duty and therefore prays not goes out in the morning upon all the temptations in the day goes to the Word and prays not so into ill company c. 5. Pride makes a man that he stoops not to God in his Word This is horrible pride when a poor mortal creature shall shake off the commandments of the most glorious God yet many living in sins even contrary to their knowledge think they be not proud 6. Pride makes men that they are not grieved when they have done wickedly they cannot stoop and be humbled they cannot see their sins at least nothing as it is and then pride hardens their hearts as if they could finde many ways to escape the hand of God 7. Pride makes men impatient under Gods hand for either they murmure blaspheme use unlawful means will not wait on God for an end as hath been already said or are full of revenge against those whom God hath raised up to punish them 8. Pride makes men curious to pry into things forbidden as the Israelites that would go out and seek Manna on the Sabbath day though they were told before they should finde none The men of Beth-shemesh would pry into the Ark Some there are that delight in curious questions some meddle with matters beyond their reach some with things out of the compass of their calling some also will not rest satisfied when they see what Gods Word saith in a thing but cavil and make objections against the same Thus in respect of God In respect of men 1. It makes men prefer themselves before others thinking more highly of themselves then of others looking on their own vertues and on other folks faults It makes men look for great Titles high Places and to be preferred and set up and strive and be discontent if they have not the same as Haman was vexed that Mordecai did not stoop to him The Scribes and Pharisees did love greetings in the Market-places and to be saluted Rabbi Saul would have Samuel honor him before the people the Disciples strove who should be greatest 2. It makes men unsociable and strange either scorning to be beholding to any or else too burthensom loth to help c. 3. It makes men loth to submit themselves to their equals or inferiors To their Superiors oftentimes they be most base and cunning which yet be lordly and cruel to their Inferiors and stiff and stern to their Equals they will not yield an inch If they take an Argument or an Opinion they will carry it away or else fall flat out If they be fallen out with any they will not yield a jot but look they should be sought to They are very contentious ready to offer occasion of offence thinking so highly of themselves and meanly of others that they are ready to embrace the least occasion stand upon it contend and will not be pacified 4. It makes men very ready to censure finde fault make light of others gifts extenuate and deprave their good actions aggravate their faults not considering either their own faults that they daily commit or their weakness and readiness to fall 5. It makes a man that he will neither ask nor take counsel being wise in his own eyes but would have every body do as he doth or follow his counsel else he is ready with Achitophel to hang himself in discontent nor will he abide rebuke or admonition 6. It shews it self in proud looks haughty eyes scornful speeches imperious commands stately carriage jetting and mincing as they go 7. Excessive apparel for the matter not fit for ones caling nor according to ones place and ability but quite beyond their degree Ladies like Queens Gentlewomen like Ladies Waiting Maids like their Mistresses poor Milk-maids as if they were the wealthiest mens daughters in the Countrey too garish and gawdy for the colour too full of slashes and cuts too soft and delicate especially mens so for the fashion new strange garish Fashion-devisers or followers cannot free themselves of pride Examples hereof The evil Angels Adam and Eve that would be as gods The Builders of Babel Pharaoh Haman Absolom Achitophel Nebuchadnezzar Herod c. This is a most wicked and dangerous sin hateful to God that which lieth open to his judgements as the highest Trees and Pinacles are burnt down with lightning stricken with thunder or overturned with winds This is odious to men humble men see and mislike it even proud men cannot abide it in others Yonder say they goes one will not give his head for the washing that thinks better of himself then all the Parish besides He hath a good wit but he knows it She is very fair but ye need
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
effectually called heretofore I have laid down the marks hereof if thou findest thou art then be of good comfort Be thankful for that God hath called thee leaving others there being no more worth or aptness in thee then in them and study how to walk worthy of this high and holy calling even in all zealous and godly conversation not fashioning our selves like unto the world from which we be called but differing as much in our behavior as we hope to do in our end not defiling our selves with any evil not yielding to our lusts not doing any thing unbeseeming our holy calling but as he is a holy God that hath called us and its an holy Gospel whereby we are called so we may be holy in all maner of conversation This is the end as of our Election and Redemption so of our calling So that we must not serve God coldly who hath singled us out from the world but look we be singular persons a peculiar people to him On the other side if our hearts tell us that we be not effectually called then is our case bad Gods callings which we have not obeyed will be accusations against us O how few be truly called most hold on in a prophane and bad course others having reformed some things and thereupon counted themselves in a good estate nay given some good hopes yet have after fallen shamefully some to the world some to open prophaneness for there is no stay of a man till he be effectually called O then entreat God now to work on your hearts you know not whether you shall ever be called more or not To day if ye will hear his voyce harden not your hearts listen to Gods voyce call upon him to open thine eyes and change thine heart When thou comest to the Word pray O Lord strike that stroke that may truly convert my Soul yea let all Gods mercies and thy several afflictions and crosses be as so many voyces calling thee to God count them so and listen and yield to them and though heretofore thou hast turned the deaf ear to God yet now let it be so no more Into his eternal glory The end why and whereunto they be called even that they might have glory not vanishing but eternal glory so that it was not possible but that they should be saved See 1 Thess. 2. 12. 2 Thess. 2. 13 14. 1 Pet. 1. 3. 1. He that is effectually called is an happy man and of high dignity 2. Let such walk worthy hereof glorifying God with all their might 3. It should wheâ— on others to listen to the voyce of the Lords call What shall they lose they shall come from sin and shame from wrath and damnation and shall be admitted into Gods favor partake of grace here and of glory hereafter No marvel people be so loath to yield and we have so many delays and hard answers of them Are they not shrewdly hurt to be called to this estate Now in that the Apostle useth this as an Argument that the Lord would confirm strengthen and stablish them even for that he had called them we may note that Whom God hath effectually called he will never forsake but continue them to the end His nature is unchangeable whom he loveth once he loveth always to the end we are indeed apt to fall away daily but Christ hath prayed for us and our salvation is not now in our own keeping By Christ Jesus Christ is the way by which all good comes to us as our Election so also our effectual calling 1. It s therefore not from any merit of ours but for Christs sake that we are called we must not be proud of our selves but thankful unto God through Christ. 2. This also may comfort us we shall never fall our calling hath such a sure foundation After that ye have suffered a while He prays that God would make them perfect c. but in the due time even when they had passed the few afflictions and tryals he had appointed Here note 1. That we must go through troubles ere we come to our perfection in Heaven There 's a time for all things a time for Soldiers to fight and a time for them to rest and enjoy the spoil after victory The cross is the Christians companion Many are the troubles of the Righteous and we must look for such in this world It hath been the Kings-road and High way to Heaven that sanctified way wherein from Abel until this time all Gods Worthies the Patriarchs Prophets Apostles Christ himself c. have walked Neither is this without cause for afflictions serve to humble us for sins past and fetch us from wandring as the Shepherds dogs doth the sheep whereof David had experience Psal. 22. and 119. They serve also to mortifie our lusts tame our pride subdue and kil our rebellious old man helping us against it which would else be too strong for us so to hold us in compass when we be well as an hedge of thorns Children must be washed and made clean though they cry so must we from our sins and as they by mustard or the like must be weaned from the dug so must we by afflictions from the world which we love too well and as as there were no rule with children without the rod so would we be unruly were it not for afflictions They also make us heavenly minded and hereby our Faith Patience and such other graces are tryed as whether we have such or not whether more or less then we thought yea they serve to purifie and encrease that measure we have for as standing waters gather mud and bodies without exercise wax unhealthful so but for afflictions we should be in a bad case Hereby grace is made more active and fruitful as the vine is by pruning 1. Therefore we must be content to go this way to heaven and glad to We must not think to have a new way strewed and paved and covered as it were with carpets when as the other Worthies of the Lord have waded to the ankles in blood 2. How can they that give themselves to all jollity and put away all hearts grief and do wholly give themselves to profits pleasures feasting c. How can these I say think they are going to Heaven-ward They will have their will here whatsoever befal them hereafter 3. If any should hereupon doubt that they are not in the way to Heaven because they have no troubles c. What have you no troubles Are you not troubled with a rebellious and sinful heart and fight you not with Principalities and Powers and Temptations that make you cry our sometimes O wretched man that I am c and do you never meet with ill tongues for the profession of the truth you do Then are not you without troubles though it may be you have not had
so great troubles as some Well thank God and use prosperity well and store your selves with grace against troubles come It may be God hath spared you hithertil because you are old vessels too weak for new wine in time you shall be met with Besides all are not in trouble at once neither our whole life troubles but God gives many breathings Therefore discourage not your selves neither pray for troubles God knows what is best we know not how fit we should be to bear them 2. That the afflictions of Gods Children are but small They are so in respect of quantity and continuance not so in respect of us or of our strength for small ones would be too great for us if God did not assist us and they be small in respect of that we have deserved Hell torments or the joys of Heaven we be called to Alas they are not a flea-biting that any of Gods children endure here to that they deserved and the wicked shall suffer in Hell nor to be compared to the least part of the joys of Heaven And for the continuance our life is but short a span long and in it we have many respices See Psal. 30. 5. Isaiah 17. 14. and 54. What are sixty years to Eternity as a drop of water to the whole Sea as a Mote in the Sun to a Mountain God moderates the afflictions of his Servants if he deal with his Enemies he lays it on let them bear it if they can if they cannot choose them as Judas The just time is set down for the godlies troubles It shall not be as we will nor as the Devil and his Instruments will If as we would then should they be so small as we should be never the better If as they we should be spoiled God will rule the matter it shall be neither too much nor too little but just enough for our best good We should praise God for his mercy and goodness that respects our weakness thus and hath delivered us from the eternal torments we had deserved and turned them into a few merciful afflictions for our good If they press us any thing hard then they are but short and small and laboring for a good measure of faith they will be the smaller They are nothing to that we have deserved Turn thine eyes downward to the torments of Hell then lift up thy thoughts to the joys of Heaven these will make us account them but small and bear them quietly Make you perfect That is lead you on daily towards perfection more and more perfect is taken in two sences in Scripture for upright that hath perfection of parts and absolute which is perfect also in degrees and measure for parts as a childe new born so is a Christian in his first conversion Absolute none can be here aym at it and towards it they may yet comparatively some are so called and counted namely they that have well profited in respect of novices We must labor to grow forward daily and forgeting what we have attained run forward as they in a race we must neither be so proud as to think we are perfect by and by as some in their conversion do not knowing they are but babes nor yet so lazy as to content our selves with any measure how small soever but joyn measure to measure as a covetous man doth house to house coveting Spiritual gifts and growing in grace more and more what man is content if he have but from hand to mouth and scant that to live on but desires rather a little elbow room and to have a competency to live in some good handsom fashion and to have for himself and his friends and wherewith also to relieve the needy and wiltst thou rest satisfied with any measure of grace especially having the means of growing 1. This rebukes them that be grown worse O fearful either they never began in truth nor laid a good foundation which is most to be feared whom therefore it now concerneth to begin right and lay sure for better begin twice then perish once or if they did then it much concerns them to repent and amend c. 2. It rebukes such as stand at a stay like an Apple-tree in a cold clay ground that lives and it may be every year bears two or three shrunk Apples but shoots not out her branches nor bears plenty of good fair fruit as we desire what 's the reason when we see a Beast in good Pasture which hath not cast the old coat we say its surfeit it must have a drink so are these surfeit with the love of the world then which there is no greater bane to godliness It s like a great high Ash-tree that will suffer no tender plant to grow thereby or thrive another reason may be for that they compare themselves with them that have less or nothing in them another for that they neglect the means or live under lean means or they use the means carelesly What a shame is this we might have with care attained a far greater measure so as our worst time might have been as good as our best was wont as it proves with thrifty persons who through Gods blessing come to have better fare any day then they had at first on their best day If a man should have an Apprentice many years and he be worse and worse or learn nothing what would he say were he likely to attain skill in his Trade If God should call most of us to an account alas we have but small skill in the trade of Christianity 3. It may comfort those that desire to grow forward and use the means carefully and mourn that they can do no better and grow so poorly surely they are like to thrive apace Stablish strengthen settle you Here he prays for their perseverance Hence note That It s not enough for us to begin well but we must hold out to the end neither is this either less necessary or less difficult then the other Use all means diligently to this end and pray earnestly to God for we shall have many opposites Confirm your judgements in the truth and keep you from Error strengthen you in faith that you be not removed from your stedfastness and faith in Christ the rock stablish you in your good course and godly conversation we shall meet with subtile deceivers that will seek to ensnare and withdraw us as the Galatians were misled and those mentioned Acts 8. 10. They of the Separation trouble many honest people of a tender conscience and in their first love and yet have not sufficient knowledge to try what they say but come with a great colour of zeal It s a great trouble to be distracted in minde therefore use the means resort to those whose Ministery God hath blessed to convert your souls And is not the Church and Gospel as well able and as like to confirm you as
it hath been to beget you to the faith Let us take heed of being removed from our Faith either in general or in particular let us take heed of being shaken and put from our good course and drawn into evil through prosperity or of being choked by preferment or daunted by affliction and persecution Q. If a man having begun in truth do use the means carefully may he be assured of perseverance A. Some think that no man can have any such assurance or hold out to the end considering what man is in himself what the Devil what the World c. but though we be subject to fall away every hour and if we should compare our selves with the oppositions of our Spiritual Enemies we might even utterly despair yet we are in a strong hand to be kept Our life is hid with Christ in God we are kept by the power of God through faith unto Salvation Those that are justified and sanctified though of mean parts yet are sure and safe The least measure of grace shall stand when the greatest gifts without grace shall fall away Verse 11. To him be glory and dominion for ever and ever Amen HAving had occasion to speak of Gods mercy in Christ Jesus he cannot but break out into praise and thanksgiving Whence we may learn That Upon the consideration of our Election in Christ as also our effectual Calling c. we must at no time cease praising the Lord thus do the Saints and Angels in Heaven and it will be our work there which therefore we should begin here We must labor throughout our whole course of life to glorifie God yea seeing Dominion and Power belongs unto Christ herein is our comfort herein the welfare of the Church of God and every particular Christian Christ bears the sway else wo were to us Verse 12. By Silvanus a faithful Brother unto you as I suppose I have written briefly exhorting and testifying that this is the true grace of God wherein ye stand ANother part of the conclusion namely A commendation of his Epistle 1. From the Messenger he sends it by Silvanus whom he commends for a faithful Christian and Minister and one that loved them well and was careful for them as he was perswaded and saw cause to move him so to think 2. He sets down the sum of his Epistle consisting of two parts 1. His testifying by infallible Arguments That that was the true Religion and way of Salvation which they believed and yet stood in though there were other false Religions yet was this the onely true Religion 2. His exhorting of them earnestly not to suffer themselves to be removed from the same by any means whatsoever so that he wrote not about trifles but about the main namely To signifie and prove to them the true Religion and to perswade them to constancy therein By Silvanus The Apostles had some to attend them and assist them to write and send to the Churches not for pomp but necessary use and furthering of the work This grew after to pomp and state under Popery but pomp and state beseems not the Ministers of the Gospel howsoever its meet that they should have necessary furtherance He sends this Epistle by this Silvanus whom he so highly commends he pickt him out of purpose for he would not commend such a jewel a prime piece of the Churches treasure to every ordinary person he also was fit to certifie them of the Apostles minde therein and preach out of it to them It s meet holy things should be in the handling of holy persons See 1 Eli's sons made the people loath the Sacrifice of the Lord Even the meanest Officer in the Church is to be of some understanding and of sober honest conversation not a base person Swearer Drunkard c. it s a loathsom thing to see such having any thing to do with Church-businesses A faithful Brother He was a good and faithful Christian and a faithful Brother in the Ministry good both in his general and particular calling the one is the ground and tryal of the other He that is no good Christian can be no good Magistrate Minister Housholder c. and he that is no good Magistrate c. is no good Christian In that the Apostle gives him such a good commendation 1. It teacheth every one of us to labor for a good name and report in the Church of God as Job Zachary and Elizabeth Barnabas Obadiah with others had This is better then good oyntment then much gold and silver What a blessing while we live and after death a fragrant memory 2. It rebuketh those that live so badly as the Church nor Charity it self cannot speak well of them as also such as live so doubtfully and suspiciously as in some things they give some hope in others they dash it again so that there 's none can give any full testimony of them Such provide ill for themselves Unto you He was very loving and faithful to them hereof the Apostle informs them that they might esteem the more of him and profit the better by him Such as are faithful in their Ministery draw their peoples hearts to them and their Ministery whereby they receive much comfort as their people profit 1. This rebukes the great unfaithfulness of numbers of Ministers they have little care or conscience for their peoples good But 2. If Ministers be loving and faithful to them then ought they again to regard them much lest else they discourage them in their Ministery As I suppose The Original word signifies more as by casting mine accounts I finde or by laying things together I can gather yet not such a confident word but kept within bounds whatsoever might fall out Here note 1. That we ought to think and speak as well of Ministers and others as we have cause and as we have grounds to warrant us not keeping from them their due regard and commendation much less speak evil of them that deserve well But herein great numbers fail with whom one infirmity in their brethren shall drown their many good graces yea are ready to hear ill reports and believe them though they be never so uncertain or ungrounded 2. That we ought to be wise and wary in our commendations Many have repented that they have so largely commended others when as they did not walk answerably much hurt hath come this way We had need be wary except we have more then ordinary experience for the heart of man is deceitful and many good beginnings to the eye have not proved so well yet if any should not prove well it can be no great disparagement to them that have spoke well of them so they have been moderate therein for all the Apostles were deceived in Judas as Paul of Demas I have written The Apostles great care of their good Having entred them he would confirm them and now that he could not
22. 20. Simile Ioh. 3. 15 16. Faith must directly fasten it self on Christ Iesus A proof of the Divinity of Christ. Ier. 17. 5. Ioh. 1. 1. Mat. 9. 2. and 8. 26. Luke 1. 41. Mat. 27. 54. 1 Tim. 3. 16. Simile Ioy a fruit of Faith Prov. 18. 14. Psal. 4. 7. Rom. 15. 13. Use 1. Use 2. Use 3. Why no true joy can proceed from our selves Psal. 19. 12. Numb 6. 13. The joy of belivers is unspeakable 1 Cor. 2. 9. Their joy also is a glorious joy Psal. 103. 1. Psal. 116. 12. Luke 1. 47. Use. Phil. 3. 19. Every man is danger of utter destruction Acts 4. 12. Use. Mat. 16. 26. The godly by faith do even here enjoy salvation 2 Cor. 3. 18. 2 Cor. 1. 22. Eph 1. 13 14. Ioh. 3. 36. See also Ioh. 5. 24. Rom 8. 23. Eph. 2. 5 6. Heb. 12. 22 23 Use. No pains too much to get faith Use. Eph. 2. 8. Salvation not the end or reward of our Works See Mr. Greenham pag. 754. We cannot inherit heaven Rom. 8. 18. Luke 17. 10. 1 Sam. 18. 23. Believers shall have also the Salvation of their bodies Use. 1 Cor. 1. 30. What those are to look for that follow Christ. See Mat. 8. 19. Ioh. 6. 26. No point touching salvation is to be taught or received but what 's grounded on the Word 2 Tim. 3. 16. Use 1. Isa. 8. 20. Mat. 18. 20. Use 2. Luke 24. 27. Acts 18. 28. Use 3. Ioh. 5. 39. Acts 17. 11. Gal. 1. 8 9. The Prophets took great pains to know the mystery of our salvation by Christ. Dan. 9. 3. Ioh. 17. 3. Phil. 3. 8. 1 Cor. 2. 2. Use. The Prophets and old Fathers were saved by Christ as well as we Acts 4. 12. 15. 8. Heb. 13. 8. Use. 1. Psal. 147. 19. 19. 7 23 Rom. 3. 2. Zech. 7. 12. Levit. 26. 12. Psal. 33. 12. Mat. 22. 23. Mat. 8. 11. Heb. 11. 13. Gen. 47. 9. Heb. 11. 15. Iob. 19. 25. Luke 16. 23. Obj. Sol. 2 Cor. 5. 7. Use 2. Acts 15. 10. Mat. 19. 20. See Rom. 3. 30. The Doctrine of the Gospel not new Rom. 1. 2. 3. 21. Heb. 9. 12. 1 Ioh. 1. 7. Rev. 13. 8. Use. The Prophets foretold of Christ. The harmony between the Old and New-Testament Act. 18. 28. Luke 24. Use 1. Ioh. 5. 46 47. Use 2. Salvation why called Grace Ioh. 3. 16. Eph. 2. 4. Use 1. Use 2. The Prophets did partake of Salvation though they saw not Christ in the flesh Heb. 11. 13. Luke 2. 25. Luke 10. 24. We must endeavor to know what 's profitable to be known Prov. 2. 3 4. Use. The prophets searched into this great mystery through the direction of the Spirit Use 1. Use 2. Use 3. Gods Spirit the Author of the Old Testament 2 Pet. 1. 21. Use. Simile A proof of the Divinity of the Holy Ghost 2 Tim. 3. 16. The sufferings of Christ foretold in the old Testament Luke 24. 26. Use. â— Phil. 2. 8 9. Luke 24. 21. Why it was needful that Christ should suffer for us Use 1. Use 2. Use 3. Use 4. 1 Cor. 15. 14 17. Three degrees of our Saviors victory Iohn 14. 3. and 17. 24. Through afflictions we also must come into glory Act. 14. 22. Rom. 8. 17. 2 Tim. 2. 12. 1 Pet. 5. 10. Heb. 12. 3. Use 1. Mat. 5. 12. Acts 5. 41. Use 2. The Anabaptists confuted The Covenant of Grace one and the same throughout all ages The Author Matter Form and End thereof The difference about the measure given and persons to whom Ioel 2. 28. Why God sent his Son no sooner Gal. 4. 4. Luke 22. 20. Why theirs was called the time of the Law and ours of the Gospel God not to be charged with inconstancy Simil. Use. Luke 2. 25. Psa. 119. 127. Iob 23. 12. See Heb. 6. 7. The same Gospel which was preach'd by the Prophets was also preached by the Apostles Use. Heb. 2. 1 2 3. Acts 13. 4â—â— See 1 Pet. 4. 17. Heb. 2. 1 2. 2 Thess. 1. 8. The Apostles have left a perfect direction for all things needful for our Salvation Use 1. Use 2. Exod. 37. 8. Eph. 3. 10. Why the Angels desire to see the perfection of the salvation of Gods Church See Rom. 8 19. See 1 Ioh. 3. 2. 1 Cor. 13. 9. 10 11 12. Use 1. Use 2. Use 3. Doctrine and Exhortation must be joyned together Mat. 6. 7. Rom. 12. 1 Tim. 4. 1â— Heb. 2. 1. 4. 1. 12. 1. Use. 1 Thess. 4. 1. Use. Heb. 13. 22. Exod. 12. 11. Luke 12. 35. Ier. 1. 17. The corrupt conceits of the Iews about Salvation 1 Cor. 1. 30. The corrupt conceits of Christians about it The best prize it not as they should Mark 10. 49 50. What sobriety is Luke 21. 34. 1 Iohn 2. 15. 1 Cor. 10. 31. Sobriety about meat and drink About apparel 1 Tim. 2. 9. 1 Pet. 3. About recreation Use 1. Eccle. 2. 2. Iam. 4. 9. Use 2. Use 3. About profits See Mat. 6. 24. 1 Tim. 6. 6. Heb. 13. 5. Iam 44. 1 Iohn 2. 15 Use 1. Hab. 2. 6 9 12. Ier. 17. 11. 1 Thess. 4. 6. Use 2. Luke 16. 14. See 1 Tim. 6. 9. and note the place Use 3. Mat. 16. 26. Heb. 12. 1. Simil. Mat. 6. 33. Mr. Esty on the place What Faith is with the parts thereof Iohn 3. 16. Rom. 15. 3. Heb. 11. 17. Iohn 6. 40. Mar. 1. 15. 1 Iohn 5. 10. How they were to trust See Downham Christ. War Heb. 10. 22. Rom. 4. 21. Iam. 1. 6. Use 1. Iohn 13. 1. Phil. 1. 6. Ier. 32. 40. Use 2. Object Sol. Object Sol. Object Sol. Object Sol. Heb. 11. 17. Obj. Sol. Use 3. Iohn 15. 10. Simile Salvation a most special grace Eph. 1. 5. Ioh. 3. 16. Iames 1. 18. Use 1. Rom. 11. 6. Gal. 1. 7. Use 2. Use 3. What we are to expect by Christ. Iohn 18. 36. 2 Tim. 3. 12. Use. Salvation is not of our own procuring or seeking Ezek. 16. 6. Eph. 2. 5. Acts 2. 16. Luke 19. Rev. 3. 20. Use 1. Use 2. Use 3. Rom. 5. 8 9 10. Gen. 32. 10 11. Use 4. Object Sol. The Gospel lays open Christ Iesus unto us Phil. 3. 8. Use 1. Use 2. Use 3. 1 Thess. 5. 12 13. Rom. 10. 15. 2 Pet. 1. 5. The two parts of Sanctification Obedience and Sanctification follow Faith Simile Heb. 11. 8. Use 1. Use 2. Use 3. Eph 5. 6. Col. 3. 6. God calls for obedience Ier. 7. 23. Iam. 1. 22. 1 Sam. 15. 22. Deut. 5. 29. See Isa. 38. 3. Iohn 14. 15 21. Mat. 7. 24 25. Iohn 10. 27. We must obey in all things Psal. 119. 6. Luke 1. 6. Lev. 10. 2. Which are commanded Ier. 7. 31. Be the commandment never so strange or unpleasing The strict obedience of the Iesuits to their Superiors Simile Mat. 21. 30. Without consu1lting with flesh blood 2 King 5. 11. Whosoever or whatsoever be against it See
watchfulness is here required What Spiritual watchfulness is A man must be awakened before he can watch Eph. 5. 14. By nature we are asleep in sin which is diversly prov'd Use. Iohn 5. 25. Reasons for watchfulness 1 Thess. 5. 5. Prov. 10. 5. See Ionah 1. 5. Satans malice exceeding great Rev. 12. 12. Satans strength Satans subtilty Matth. 4. 3. Rev. 12. 9. Gen. 3. 1 3 4 c. Matth. 4. 2. Satans Diligence Use 1. Use 2. Acts 26. 18. Use 3. Use 4. Exod. 22. 18. Simile Use 5. Psal. 18. 2. Col. 3. 16. Psal. 121. 4. Rev. 5. 5. Satan is to be resisted Reasons 1 Cor. 16. 13. Eph. 6. 10 11. Iam. 4. 7. Rom. 16. 20. Use 1. Use 2. Faith gives Satan the foil Eph. 6. Use 1. Use 2. Eph. 6. 1 Iohn 5. True faith rare What faith it is that prevails over Satan Use. Matth. 14. Obj. Sol. Simile All Gods children are liable to Satans temptations 2 Tim. 3. 12. Use. God enables his children to overcome Satans temptations Use. Obj. Sol. Ministers must endeavor as to inform the understanding so to work on the affections of their people People must joyn practice to their knowledge There 's a near conjunction between believers Use 1. Use 2. Gods Church is dispersed throughout the world Use. The Saints in Heaven are free from temptations Use 1. Use 2. Note Gods Ministers must further their peoples Salvation by all means Num. 6. 24. Use. 1 Cor. 3. 6. 1 Tim. 4. 16. See also Acts 26. 18. Simile God is the author and giveâ— of all grace See Exod. 31. Rom 15. 13. and 16. 20. 2 Cor. 1. 3. Iohn 1. 16. Eph. 4. 7. Use 1. Use 2. Psal. 4. 6. Use 3. Doctr. Whom God will save those he doth effectually call Use. Eph 1. 4. Luke 1. 75. Iam. 1. 18. Such as are effectually called shall partake of glory Use 1. Use 2. Use 3. God will not forsake them whom he hath called Rom. 11. 29. 1 Thess. 5. 23. Iohn 17. 11. All good comes to us by Christ. Eph. 1. 4. Use 1. Use 2. Gods children must here suffer before they can partake of heaven Psal. 34. Iohn 16. 33. Acts 14. 22. 2 Tim. 2. 12. Reasons Iob 33. 17. Isa. 27. 9. Simil. Use 1. Use 2. Use 3. The afflictions of Gods children are small Rom. 8. 18. 2 Cor. 4. 17. Isa. 4. 5. Rev. 2. 10 Use. 1 Cor. 3. 9. Phil. 3. 13. Gods people must labor for perfection 1 Thess. 4. 1. 2 Thess. 1. 3. Use. 1. Rev. 2â— 5. Use 2. Use 3. Christians must hold out to the end Use. Gal. 3. 1. Col. 3. 3. 1 Pet. 1. 5. Our Election and vocation should move us to praise God Rev. 4. 8. Holy things should be handled by holy persons Note A good name is to be labored for See Heb. 11. 2. Eccles. 7. 1. Prov. 22. 1. Such as are faithful in the Ministry draw their peoples hearts to them Use 1. Use 2. We ought to speak and think so well of others as we have ground for Use. We ought to be wary in our commendations The profitableness of writing Epistles Heb. 13. 22. Gods wisdom in providing for us his Word and goodness in ordaining Ministers to re-reveal unto us his will therein People must particularly know that the Religion they profess is the truth of God Use 1. Use 2. Use 3. Christians must persevere in the truth Prov. 23. 23. Constancy in well-doing difficult Use. Doctrine and Application must go together Use. 1. Use 2. Christians must be mindful one of another how far distant soever God hath some even in the worst places This place not meant of Rome See Dr. Willets Synops. Hereticks wrest Scripture Use 1. Use 2. Election diversly taken Isaiah 44. 1. Iohn 6. 70. It s not enough to live in an elect Church but we must finde that we are Elect. Why the Apostle calls them an Elect company Use. The sending of commendations how useful it is Use 1. Use 2. Use 3. Acts 15. 37. 38. The preaching of the Word is the instrument of Regeneration Use 1. Simile Use 2. Use 3. Ministers must love their people as their Children So people their Ministers Use. It s needful that where love is it should be continued Christians should salute one another Reasons 2 Sam. 15. 6. Use 1. Use 2. Use 3. 1 Iohn 3. 15. Use 4. The ancient maner of saluting among the Iews Our Saluting one another must be in love Rom. 16. 16. Use. 1. Rom. 12. Psal. 28. 3. Use 3. Col. 3. 14. Rom. 13. 10. Hinderances of love Rom. 1 31. See Matth. 18. 28. What meant by peace Outward blessings may lawfully be desired and how See Psal. 1. 3. and 112. 3. 128. 3. and 84. 11. Matth. 6. 33. Christ is the fountain of all peace Hosea 2. 18. Obj. Sol. Iob 21. 7 8 c. Iob 20. 8. See Psalm 37. 2. 20. Iohn 14. 27. 2 Cor. 6. 9. Use. Isaiah 48. 22. Respect is to be had of all Gods people The near union between Christ and true Christians Simile Fervency of affection and faith requisite in Prayer
This is worth our pains and cost this is good wisdom The wise Merchant spying the Pearl hid in the field goes and sells all and buys it so every one that is a true Esteemer of this Pearl prizeth it above all that he hath But few do thus because this Pearl is hid from carnal men they do not see it and many among us will not see it though it be discovered to us But O woful and miserable world he that would look upon most men might think there were no such inheritance How do some spend all their time in pleasure and never look after any thing else How do most men rake after the world night and day Sabbath and all by right and wrong hook and crook and suffer no stone unrolled for this pelf and trash of the world that never set their hearts once to enquire after any other inheritance for time to come as if Heaven were here poor beasts they might as well go on all four Oh base that men should spend their time their thoughts their pains and all for that which may be lost ere morning and no whit for that which will last for ever Thus with Judas most sell Christ for Thirty pieces with Esau their Birthright for a mess of Pottage and with the Gadarens prefer their hogs before Christ others that seem not altogether eaten up of the world or so prophane will talk of this inheritance but how do they hold it by every blinde conceit they that cannot even by learned Counsel make sure enough their Earthly inheritance can of their own heads make sure their Heavenly Nay the world if they see any take pains in Hearing Reading Praying and the like wonder at them count them fools say they will beggar themselves I wonder what they mean c. Dost thou wonder They desire to attain an heavenly inheritance not easily attained They may rather wonder to see thee so earnest for this trash which thou must leave thou canst not tell how soon and have no care for the time to com which is for ever let such leave off seeking for the body and now care for the soul Laying up in store a good foundation for themselves against the time to come that they may lay hold on eternal life Oh get good evidences to shew for it against all cavillers content not thy self with this that God is merciful and Christ died for all men and the like but labor to gain assurance upon good ground that thou art one of them to whom God hath promised mercy and for whom Christ dyed To this end examine thy Faith by its undoubted fruits Repentance and Charity If it be an undefiled inheritance let every one therefore labor to wash their robes in the blood of the Lamb and by the Spirit of Sanctification else can we never come there none but such are admitted into Gods presence what an impudent sawciness then is it in a number that wallow in the filthy mire of their sins and yet hope to go to Heaven as well as the best Are swine and such filthy cattel used to be brought into Kings Presence-Chambers No thou must be washed ere thou come here and that so as all the water in the sea cannot wash thee If such as thou go to Heaven then who go to Hell If you will say Turks Pagans then look into the Parable of the Sower three sorts of hearers perish you know and do not they know not the will of God Dost thou think that thou canst go on in thy lewdness and step out of thy filthy life into Heaven No then had all Gods servants lost a great deal of labor We read of one and but of one that made any short cut namely the thief upon the Cross labor thou therefore in time to be washed in time for Sanctification and hereafter as heretofore thou hast still done put not off from day to day But the Apostle contents not himself with the foregoing description he yet adds more touching the same what then We notwithstanding must learn to be wise according to sobriety and that we forgetting our weak understanding mount not up to search more curiously into Gods mysteries then he hath revealed lest the glory thereof dazle and confound us We are ready have a tickling desire to know further then God hath revealed which breeds rather jangling then godly edifying It may be enough for us to know that this inheritance and happiness is such as that when all that mens tongues can speak is uttered yet it is nothing to the excellency of it So laying aside all curious questions about it let us rather imploy our pains and study to get assurance of it Reserved in Heaven This inheritance is here described by the place not in Earth not in Paradice where Adam was not in Canaan which flowed with milk and honey but in Heaven Hence note that Heaven is the place wherein God hath appointed to glorifie his Saints even the third Heaven the place of his presence where he manifesteth himself most clearly to his Angels and Saints that Paradice whereinto Christ ascended at his death where also he promised that the penitent thief should be with himself the bosom of Abraham whereinto Lazarus was received For where Christ is there shall all his Saints be as he himself hath promised and will perform See to this purpose Mat. 25. 34. Joh. 14. 2. and 17. 24. 2 Cor. 5. 1. This is not every where as some have imagined but above in the highest Heavens Christ was taken up and who knoweth not that Heaven is above as Hell is beneath This sheweth the excellency of this inheritance Oh how infinite odds is there between Heaven and Earth both for Glory and Eternity Therefore it s called a glorious inheritance If the outside be so decked with Sun Moon Stars and such an excellent beautiful sky what is the inside According to our weakness St. John describes it by things of most worth amongst us as pure Gold and precious Pearls In this will God glorifie all his Saints whensoever we die our souls shall be taken up into it as our bodies also at the last day How doth this set forth the unspeakable love of God and merit of Christ that we who were worthily shut out of the Paradise on Earth should be received into this Heavenly Paradise How should this ravish their hearts that know themselves heirs of this How should it make them despise these things here below when they know and finde them experimentally lets hereunto How should it make us walk with an heavenly minde worthy of that inheritance Out minde and soul should be there and savour of it whither at the time of our dissolution we are to be carried How should this stir up all men to seek after this glorious inheritance this Treasure in Heaven so excellent so incomparable But Oh the blinde world thinks not of this because