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
thus Trust perfectly on that Grace c. Where we have three things 1. What they are exhorted to namely To trust 2. How Perfectly and 3. On what Grace That is Salvation which is described by the means how they came by it It was brought them and that by the Gospel which revealeth Jesus Christ. 1. They are exhorted to trust and believe in Christ for Salvation Faith is a particular assurance that whatsoever Christ hath done he hath done it for me This is to put on Christ to eat and drink his flesh and blood It hath three parts 1. Knowledge of the mystery of Salvation 2. Consent 3. Particular Application This is the instrument of our Salvation and puts a difference between justifying and temporary Faith what else soever a man hath there 's no Salvation promised to it This the mother of all true joy and peace The mother of all obedience and good life See it in Abrahams offering up his Son Hereby we are induced to do or suffer any thing for Christ This we must labor to come to when we feel our misery and desire to come out of it and hunger after Christ we ought to believe that we shall be saved This is the will of God saith our Savior that ye believe in him c. God is willing and deâ—irous we should believe The commandment of the Gospel is so and its commandments are as necessary to be obeyed as those of the Law He that believeth hath put to his seal that God is true It s therefore our fault that being come to the birth as it were we stand still and do not believe when God hath made us fit to believe either raze your selves out of the number of weary loaden sinners c. or else believe you shall be refreshed and are pardoned in Christ. 2. They are willed perfectly to trust namely 1. Sincerely without faining 2. Stedfastly without wavering 3. Constantly without breaking off Sincerely nor fainedly but so believe as we have ground out of Gods Word for it many say they hope to be saved and this is all but put them to prove why and whereon their perswasion is grounded they can say nothing Can you prove it out of Gods Word What promise have you thence if you have then it s well else its Presumption not Faith Try it by the fruits of Humiliation and by the fruits of Sanctification by thy love to the Word and Saints Stedfastly without wavering we must not be off and on we hope well but we cannot tell Gods promise is not yea and nay but most certain and infallible so that we may be out of all doubt To this purpose its called assurance of Faith and as Abraham we are willed to ask in Faith and not to waver It s true no mans faith is so perfect but there may be sometimes some doubtings but they are not of the nature of Faith but being from our corrupt nature are contrary thereunto 1. This condemns the Papists that tell us we may be of a good hope but are great enemies to assurance we may be assured say they in respect of God but in respect of our selves we cannot he being faithful changeth not but we are weak and variable may be well now but by and by fall a tormenting Doctrine If we look to our selves we need not doubt but despair rather and God hath not promised Salvation to us upon condition of our constancy as to Adam but of his unchangeable love he will never leave us but finish the good work he hath begun in us yea say the Papists if we hold out What a foolish repetition is this God will do great things for us if we continue what were this to us if we were left to our selves nay he will give us a minde to continue and so do all these things for us 2. This reproves even good honest humble Souls that long after Christ and hate sin with a deadly hatred and have many excellent things in them and yet stand at a stay they would not for all the world but hope that God will have mercy but cannot be assured Why Is not God faithful hath he not said that such and such shall be saved shall he say it and not do it God forbid O am I so unworthy Therefore he will have mercy on thee if thou didst not feel and bewail that he would not care for thee O my sins be so great Is his mercy onely able to take away small ones or the blood of Christ onely for lesser offences take heed O but it s not for me He names thee not but faith he not All weary and heavy loaden ones shall be eased all that take up his yoke shall finde rest to their Souls excludes he any exclude not thy self O but I have such a corrupt heart and offend him every day But how dost thou like thy sins I hare them they are as gall to my mouth I desire to be rid of them c. Why then be of good comfort no better sign of a childe of God then that thou strivest to mortifie them and to please God There is none free from corruption yet if thou fightest this Spiritual combat thou mayest believe and be thankful therefore this do strive against thy corruptions all thou canst and labor to reform more and more and then shalt not thou need to doubt of thy Salvation Lay the foundation of thy Salvation once sure and never raze it more if there be any fault in the roof be mending it but let the foundation he still Imitate thy Father Abraham God promised him a Childe What did he he neither looked on his own old age nor the deadness of Sarahs Womb but looked on the promise of God So do we look not on this or that our own unworthiness or what Satan saith but on Gods promise If the Devil do but put into your head you shall not be saved it shall prevail more then all we can say out of Gods Word fie upon it Is not he a lyar and a murtherer from the beginning Doth he not tell them that have no Faith that they have as them that have it that they have none Cleave to one testimony of Gods mouth and let all the temptations to the contrary be gone Renounce Thousands of them and stick to the promise O but I feel it not No how canst thou when thou wiltst not believe believe first and thou shalt feel after but though thou shouldst not feel of a good while yet believe the promise of God constantly without breaking off believe to morrow as to day next year as this we have good leave God is the same so shall we with Abraham Isaac and Jacob dye in the Faith Therefore use all good means to continue it and encrease it hear diligently receive the Sacrament carefully pray continually
is not any dram of true grace in them and all the seeming good things they do are in hypocrisie and to no purpose for the love of evil and of good cannot be at one time in one heart O look to it will you lose all your comfort here and all your labor yea Heaven it self for some one sin 2. The end of our Sanctification is to be fruitful in good works and to set upon good duties Such therefore as profess themselves to be Sanctified must be more fruitful Touching the grace here exhorted unto speak we both in general and particular In general where consider 1. What Love is It s a Sanctified affection of the heart wherewith whoso is endued endeavoreth to do all the good he can to all but especially to them that be nearest unto him It s an affection seated as is said in the heart as the others of Hope Fear Joy Grief c. are They were all good and well ordered in Adam but ever since his fall wofully corrupted and utterly disordered and perverted as this of love is turned either into an hatred of that we should love or into self-love It s a Sanctified Affection For ere a man can love he must be Regenerate and Sanctified throughout which comes by being united to Christ by Faith whereby our affections are in some measure purged and restored to their former integrity as to hate evil and love good God and our Brethren for Gods cause Love is a fruit of the Spirit and must come from a pure Heart good Conscience and Faith unfained and therefore cannot be in an unregenerate person there may be indeed a shew and shadow of it but that 's no true love They do not love one another neither possibly can love the people of God There 's no trust in them they do but watch their opportunity when to do them mischief O the wretched condition of such how needful wert for them to be wearied thereof And for the people of God they must not trust them or too much open themselves to them He onely that fears God is to be trusted he dares not deceive Wherewith whoso is endued endeavoreth Though love be in the heart yet it must and will shew it self forth in the Life Words and Deeds to Soul and Body else it s like the love of bad men to God who yet keep not his commandments or like the worldlings Faith which is without Works To do good For it s the nature of love it can do no hurt but what good it can it will do to Soul and Body and wheresoever any true good is done to Soul or Body Goods or Name there was love love did it To all For though brotherly kindeness be to the people of God yet love reacheth to all whether near or far off to Strangers Enemies such as are not yet called under the Turk Pope Pagans c. for whom we are to pray and to do them all the good we can with the pitiful Samaritan But especially to them that be nearest So God gives leave nay commands that our love begin at our selves and ours and so go on forward to them that be nearest by nature Therefore they that prefer Strangers before Kinsmen and Kinsmen before Children are blame-worthy and to bestow upon any to the undoing of ones Family is not love but folly as in them which wil spend in lewd company their Wives and Children at home being in want So must it be to them that â—e nearest by grace This is often commanded and highly also commended in the Scriptures This is the bond of perfection It bindes up all the duties that we owe to our Neighbor which are many holds them together as the bond of a Fagot and makes every duty easie as where this is not every duty is irksome nothing comes well off hand It ties Societies together and Families O how it keeps out evil how it sets up good By it small things have become great and for want of it great things have come to nothing It s the fulfilling of the Law It s a most beneficial vertue other vertues benefit our selves but this doth good to others Faith draws all from Christ to us Love lays out it self for others good as the Sun that hath no light for it self other vertues be like the Bung of a Barrel Love like the Tap that sets it abroach to the benefit of them that need If a man be as full of gifts as a Tun of Liquor if he have no Tap others may starve so for Temporal things without this all gifts are nothing but as sounding Brass We are not born for our selves but the perfection of all we have is to employ This is the lasting vertue which when others as Faith and Hope shall end shall spring afresh abound and abide for ever that vertue that makes us like to God for he is Love and doth good to all even his enemies though he have a special affection to his Children O that I could paint out the face of this lovely vertue that every one of us might grow in love therewith 2. The properties thereof whereby we may try whether it be in us and in what measure They are laid down by the Apostle unto the Corinthians Charity suffereth long and is kinde Charity envyeth not Charity vaunteth not it self is not puffed up doth not behave it self unseemly c. Take we notice of a few of them 1. Love will interpret things doubtful to the best that is speeches or actions of men towards our selves or others and if they may be taken well will not take them ill Our nature is to take every thing in the worst part Love doth otherwise the Mother saith a pin pricks the Childe or it breeds teeth when it may be its of frowardnes that it cryes Thus Josephs Brethren sold him spitefully into Egypt afterward when by reason thereof they were afraid what construction made he thereof God saith he did send me before you to preserve life If a thing be plainly evil yet it will make it no worse then it is nor say it was done deliberately when it may be it was done rashly or maliciously when it may be it was done weakly and in temptation for one may do injury to a bad action in making it worse and its better to judge a little better of a thing then worse then it is Always provided this be understood not of palpable notorious foul evils nor of continued courses in sinning for what good or charitable construction can a man make of these Therefore such say foolishly when being informed hereof they Reply Oh ye must not judge what can be judged of this case but onely that there may be Repentance It s a fault in Ministers and others that will extenuate foul sins in bad persons and wicked livers in the mean time aggravating a
may so do but yet that is not all nor the most we must confute them quietly by a good life and by all contrary good conversation Which they shall behold Though the wicked will do no good works yet they look we which profess Religion more zealously should and herein we are beholden to them If any be forward in profession the world looks they should be very innocent in life and it ought so to be and seeing not onely God Angels and good men look for good life but even the very wicked let 's look to it they may have that they look for and see what will come of it Good works Here 's occasion offered to speak of good works but I cannot at large consider we onely briefly 1. What good works are namely Things commanded of God done by a Regenerate man in faith to the glory of God in our Neighbors good 1. They must be things commanded Gods Word being our rule and that which makes things good what is forbidden then is vile and what 's of our own heads what shew soever it hath Popish Religion stands most in such 2. Done of a Regenerate man For who can bring a clean thing out of that which is unclean we had need look whether we be Regenerate else we did never good in our lives whether in thought word or deed 3. In faith not onely of a man that hath faith but in a particular faith that that action is lawful and warrantable by the Word of God let 's look to our selves I doubt many run to those Games and to Usury which they have no warrant and Faith for 4. The end whereat we must aym must not be our selves nor our own merit credit profit but Gods glory in our neighbors good and thus done not onely the duties of Gods Worship which indeed are principal and duties done to our neighbors bodies and Souls be good works but even our eating and drinking and following our calling are good works though Papists make no good works but such as maintain their Religion by gifts and such as fill the belly 2. How necessary they are They are of absolute necessity to Salvation the path to Heaven yet not as causes of our Salvation and Justification before God as the Papists hold but effects of our Justification to declare the soundness of our Faith and that we are persons justified Papists cry out of us That we renounce good works profess liberty and set open a flood-gate to sin because we teach that works merit not but we establish works better then they even true good works We dare not yet say they merit for 1. They are not done by our own power 2. They are but our bounden duty 3. They are imperfect 4. We are perfectly justified before we can do any good work for we are justified by the Righteousness of Christ which is absolute and perfect then follow good works to declare we be persons justified by true Faith apprehending the Righteousness of Christ to declare our Election our Faith to be living our selves justified persons and in the way to Heaven And are they so necessary to Salvation le ts examine our lives they that can witness to themselves before God that they unfeignedly hate all evil and love God and his Commandments endeavoring in all things to be obedient thereunto let them be of good comfort it s a sign of Election a mark of true Faith and one in Christ and of one in the high-way to Heaven Therefore rejoyce what pains soever you have taken to come to this state and proceed chearfully This way will bring you to Heaven may comfort you in assurance of Faith Glorifie God That is may change their mindes to think well of you and of the Truth be prepared to their Conversion and when God shall work withal break forth into his praise Hence note That If we continue in innocency of life we shall be the means that God shall be glorified not onely in our selves by well-doing but also that others shall so do and so we shall prepare them to Conversion and make them like the better of the Truth and think they will be hearers too and doers of Gods will whereas on the contrary if we do contrary to our profession we shall dishonor God doubly both in our selves and move others so to do and so set them further off from the Truth which be too far already and make them speak evil thereof O this ought to be the greatest spur to godliness that may be we shal hereby win our neighbors soul as it were and provide well for Gods glory the two greatest things that can be next our own Soul the latter far above it O who would not look to himself when the Soul of our neighbor and the glory of God lyeth upon it and the credit of the Gospel so that the life of Christians is not a little to be regarded but great things depend upon it and what joy may we have of our selves to live to win our Neighbors and bring glory to God O this rebukes the wonderful fault and negligence of many Christians that partly falling into foul things partly yielding unto their own affections are carryed by their lusts living as others as froward as proud as hard and worldly some loose of promise some idle some living in every bodies debt c. do dishonor God and beat others back from Religion O if there were no more but the single dishonor to God it were too much considering what God hath done for us but Oh! when so many lyes are upon us that shall take hurt or good what a fault is this to be careless What a fearful thing is it to live to set men further off from Religion or open their mouths against Religion for they will not think ill or speak ill of you onely but they will fly upon the Gospel and the name of God which is innocent O therefore awaken your selves welfare Abraham that knew well the Canaanites and Perizzites dwelt then in the Land therefore walk the more watchfully O beloved if ever we took good it was by the Gospel and shall we thus require it and do we profess Gods holy name and yet cause others to reproach it O grievous In the day of visitation That is when God shall in mercy look upon them and work the grace of Conversion in their hearts visitting here is taken in good part as Luke 1. 68. Isa. 24. 21 22. as elswhere in an ill part as Exod. 20. 5. when God shall in his goodness turn his eye toward him that is in the snare of the Devil and by his Word and Spirit work Conversion in his heart Whence note 1. That Conversion is the work of God All men and Angels cannot change the heart of a man it s a work surpassing all Christs miracles and as great or greater then
confutation of an Error 36 Verse 6. 1. VVE must rejoyce in the assurance of our Salvation 37 2. Religion reforms mirth ibid. And moderates lawful mirth ibid. 3. Being assured of Heaven we must rejoyce even in our troubles 38 4. Gods children must here undergo many troubles 39 5. Afflictions are tryals 41 6. Here on earth heaviness and rejoycing may stand together 42 7. The godlies afflictions are short ibid. 8. Afflictions come by the wise disposing of Almighty God 43 Verse 7. 1. A Qualification of their troubles 43 2. Affliction tryeth whether we have Faith 44 3. How we may try our Faith ibid. 4. Affliction tryeth whether our Faith be more or less then we take it 45 5. Affliction serveth to purifie and encrease Faith ibid. 6. Faith more precious then gold 46 7. Faith will be crowned at the last day 47 8 Christ will come on the last day to judge the world 48 9. The godly shall be publiquely rewarded 49 Verse 8. 1. VVHereat Ministers should aim in commending their people 49 2. Through Faith we believe even things above the reach of our reason 50 3. True love the fruit of Faith 51 4. How to try both our Faith and Love 52 5. Faith must directly fasten it self on Christ Jesus 52 6. A proof of the Divinity of Christ 53 7. Joy a fruit of Faith ibid. 8. Why no true joy can proceed from our selves 54 9. The joy of believers is unspeakable and glorious ibid. Verse 9. 1. EVery man is in danger of utter destruction 55 2. The godly by Faith do even here enjoy Salvation ibid. 3. No pains too much to get Faith 56 4. Salvation not the end or reward of our works ibid. 5. We cannot merit Heaven 57 6. Believers shall have also the salvation of their bodies ibid. 7. What those are to look for that follow Christ 58 Verse 10. 1. NO point touching Salvation is to be taught or received but what 's grounded on the Word 59 2. The Prophets took great pains to know the mystery of our Salvation by Christ ibid. 3. The Prophets and old Fathers were saved by Christ as well as we 60 4. The Doctrine of the Gospel not new 61 5. The Prophets foretold of Christ 62 6. The Harmony between the Old and New Testament 62 7. Salvation why called Grace 63 8. The Prophets did partake of Salvation though they saw not Christ in the flesh ibid. Verse 11. 1. VVE must endeavor to know what 's profitable to be known ibid. 2. The Prophets searched into this great mystery through the direction of the Spirit ibid. 3. Gods Spirit the Author of the Old Testament 64 4. A proof of the Divinity of the Holy Ghost ibid. 5. The sufferings of Christ foretold in the Old Testament ibid. 6. Why it was needful that Christ should suffer for us 65 7. Three degrees of our Saviors Victory ibid. 8. Through afflictions we must come into glory 66 Verse 12. 1. THe Anabaptists confuted ibid. 2. The Covenant of Grace one and the same throughout all ages 67 3. The Author Matter Form and End thereof ibid. 4. The difference about the measure given and persons to whom ibid. 5. Why God sent his Son no sooner ibid. 6. Why theirs was called the time of the Law and ours of the Gospel 68 7. God not to be charged with inconstancy 68 8. The same Gospel which was preached by the Prophets was also preached by the Apostles 69 9. The Apostles have left a perfect direction for all things needful for our Salvation 70 10. Why the Angels desire to see the perfection of the Salvation of Gods Church ibid. Verse 13. 1. DOctrine and Exhortation must be joyned together ibid. 2. The corrupt conceits of the Jews about Salvation 72 3. The corrupt conceits of Christians about it 73 4. The best prize it not as they should ibid. 5. What sobriety is and of sobriety about meat and drink ibid. 6. Sobriety about Apparel Recreation and Profits 74 7. What Faith is with the parts thereof 76 8. What it is to trust perfectly ibid. 9. Salvation a most special grace 78 10. What we are to expect by Christ 79 11. Salvation is not of our own procuring or seeking ibid. 12. The Gospel lays open Christ Jesus unto us 80 Verse 14. 1. THe two parts of Sanctification 81 2. Obedience and Sanctification follow faith ibid. 3. God calls for obedience 82 4. We must obey in all things that are commanded be the Commandment never so strange or unpleasing 83 5. The strict obedience of the Jesuits to their Superiors ibid. 6. We must obey without consulting with flesh and blood whosoever or whatsoever be against it voluntarily and constantly 84 7. What may stir us up unto obedience 86 8. Two parts of obedience ibid. 9. We must forsake evil before we can do good 87 10. Ignorance is the cause and root of a bad life ibid. 11. Why being so well instructed they were termed ignorant 88 12. All knowledge without the knowledge of Christ is nothing ibid. 13. Knowledge without Reformation is but ignorance ibid. 14. Such as have attained knowledge must not live as they did before 89 Verse 15 16. 1. HOliness must be added to abstinence from sin 90 2. This duty needful to be urged ibid. 3. Christians must be holy 91 Holy in all maner of conversation 92 4. God is holy 93 5. A twofold calling 94 6. The parts of the inward calling ibid. 7. The fruits thereof with the marks negative and affirmative 95 8. Why the Apostle doth so earnestly exhort unto Holiness 96 9. Ministers must prove their Doctrine by Gods Word 97 10. Obedience is to be yielded to those Doctrines which are proved by the Word 98 11. Gods word the rule of all truth 99 12. The use of the Apocrypha Books with the respect which is to be given thereto 100 13. Christians must be ready in the Scriptures ibid. 14. The more the Lord bestows on any the more he expects from them 102 15. The Popish Doctrine of Free-will hath no ground from this place 103 16. Nor is it against the married estate ibid. Verse 17. 1. VVHy we ought here to pass our time in fear 104 2. Three kindes of fear Natural Slavish Filial of which the last is often enjoyned 105 3. Whence it proceedeth with the benefits and marks thereof and opposites thereunto 106 4. Means to attain unto the fear of God 107 5. God requires our whole time for his service 108 6. Christians here in this world are but sojourners 111 7. The first reason of the fore-going Exhortation 113 8. Such as call God Father must walk in fear and obedience as Sons 114 9. What the name Father implyeth ibid. 10. The second reason of the foregoing Exhortation 115 11. How God doth and will judge of mens actions in this life at death and on the day of Judgement 116 12. The person of man how taken ibid. 13. Four things required to the being of a
good work 117 Verse 18 19. 1. THe third reason of the foregoing Exhortation 118 2. A man may know himselfe redeemed 119 3. Redemption presupposeth bondage and slavery ibid. 4. There 's a way whereby to come out of our bondage 120 5. The whole life of an unregenerate man is vain 121 6. Children readily follow the evil example of their Parents ibid. 7. Whom we are here to understand by fathers ibid. 8. Popish Religion stands in patches 122 9. Parents must give their children good example ibid. 10. To follow the example of our Ancestors is no sure rule 123 11. The things of this world are insufficient to redeem any out of his spiritual bondage ibid. 12. The things of this world are corruptible vain and uncertain 125 13. Christs blood the true price of mans redemption 126 14. In what respects Christ is compared to a Lamb 129 15. We are not to listen to either believe all we hear 131 Verse 20 21. 1. THe prevention of an Objection 132 2. Christ was ordained before the world 133 3. The world shall not always continue 135 4. Christ how manifested ibid. 5. God is constant and unchangeable ibid. 6. Gods promises are unchangeable 136 7. Christ was then exhibited when God decreed he should so be ibid. 8. What God hath decreed shall be in dwe time accomplished 136 9. Three differences of times and why this called the last 137 10. God will no otherwise reveal his will then he hath already done ibid. 11. We now live in the latter end of the last times ibid. 12. Why Christ came towards the latter end of the world 138 13. What we are to do that others may think well of us ibid. 14. We cannot believe in God but by the Son ibid. 15. In Christs Resurrection the whole Trinity had a hand 139 16. The benefits which they reap that believe in Christ ibid. Verse 22. 1. VVHere there 's no love nor fear of God there can be no true brotherly love 140 2. Where there 's the true fear or love of God there 's also brotherly love ibid. 3. There 's uncleanness in us both in soul and body 142 4. Where there is sanctification of the soul there is also sanctification of the body 143 5. The Word of God is the outward instrument of our cleansing ibid. 6. Why the Word is called Truth ibid. 7. The Spirit is the inward worker of Sanctification 144 8. Till we be cleansed by the Spirit we are unfit for any duty ibid. 9. The end of our Sanctification is to be fruitful in good works ibid. 10. What love is ibid. 11. The properties of love 146 12. Two caveats to be observed of them that for redressing of wrongs make use of the Magigrate 147 13. There 's little love in the world 148 14. The causes of the want of love 150 15. The effects of the want of love 151 16. Reasons inciting to the duty of love 152 19. The fruits of love must accompany the profession thereof 153 20. Brotherly offices must proceed from brotherly affections ibid. 21. Love must reach to all ibid. 22. How we ought to love the wicked 155 23. Love must be without faining ibid. 24. Love must be mutual 156 25. The properties of pure love 157 26. A Christians love must be earnest 158 27. Love must be constant ibid. Verse 23. 1. NO unregenerate person can truly love 159 2. Such as are born again must needs love ibid. 3. What Regeneration is ibid. 4. The Lord the Author thereof 160 5. The Lords will the cause thereof 161 6. Without Regeneration all things else we have are nothing ibid. 7. Regeneration of absolute necessity 162 8. The effects of Regeneration 163 9. A regenerate man is not the same he was before ibid. 10. A regenerate man groweth by degrees 164 11. Why men grow no faster in goodness ibid. 12. A caveat for such as complain they do not grow 165 13. There 's no perfection here in this life ibid. 14. Regeneration cometh not by nature 167 15. Gods Spirit by the Word changeth mans heart ibid. 16. Gods Word is the instrumental cause of our conversion 168 17. God doth not always tye himself thereunto ibid. 18. The Ministers of the Word are appointed of God the instruments to convert souls 169 19. Whence it cometh to pass that the Word worketh Regeneration 170 Verse 24 25. 1. VVHerein mans life may be compared to grass 171 2. How to be prepared for death 172 3. The glory of a carnal man but a vain thing 174 4. Nothing in an unregenerate man can abide the Lords examination 175 5. Gods Word the means whereby to live for ever ibid. 6. The Word by preaching made the instrument of Regeneration 176 7. The Word ought to be preached in every Congregation 177 8. The Word must be so preached as that it may be avouched to be indeed the Word of God ibid. CHAP. II. THe Coherence of this Chapter with the former with the sum thereof and of the first three Verses 179 Verse 1 2 3. 1. REgeneration and the love of sin cannot stand together 180 2. There 's no perfection to be attained unto here ibid. 3. To be is a Christian a work of great difficulty 181 4. Under those here named all other corruptions are included ibid. 5. Most of the corruptions here named are inward 182 6. That 's nought which is forbidden in Gods Word ibid. 7. What malice is with the difference between it and anger 183 8. What we are to understand by guile ibid. 9. Guile is to be avoided as well in smal as great matters 184 10. What Hypocrisie is 185 11. What Envy ibid. 12. What evil speaking ibid. 13. The Word of God cannot thrive in an unsanctified heart 186 14. Our desire toward the Word must be earnest ibid. 15. Our desire toward the Word must be constant 187 16. Our desire toward the Word must be impartial 188 17. Ministers must have store of milk for their spiritual children and store of love and much patience ibid. 18. The Word why compared to milk 189 19. Nothing sweeter to Gods children then the Word 189 20. The Word is the common food of all Christians ibid. 21. The Word why called sincere ibid. 22. Why Christians are to desire after the Word 191 23. Christians must daily grow in grace ibid. 24. Such as finde the Word powerful for their Salvation do the more desire it and affect it 192 25. Christ is sweet to a Christian and sweetens all that he hath 193 26. Christ is every way bountiful to his ibid. Verse 4 5. 1. VVHerein Christs bounty doth appear 194 2. A comparison between the Temple of Jerusalem and that which Christ maketh of all that believe in him ibid. 3. Christ why compared to a stone ibid. 4. To believe in Christ which is to come to him is a great priviledge ibid. 5. Christians must come to Christ 195 6. Christ the foundation that bears up his Church 198
such liberty as will not stand with Christianity or a good conscience These cause that the Church of God cannot conceive so well nor give so full a testimony of them as were to be desired but are forced to speak doubtfully Oh let us so walk that by sincerity and constancy in godly courses we my get a large and full testimony in the conscience of those we live withal It 's a Crown and Garland to us whiles we live and a confirmation to us that we deceive not our selves It 's an honor when we die as the contrary even to be accounted vile a fearful punishment yea it 's a comfort and crown to our Wives Children Friends and a provocation to them to follow our steps whom they hear so well spoken of According to the foreknowledge of God God in his foreknowledge and eternal decree hath as ye heard appointed some to Salvation Q. Why did God before all worlds thus decree of men Ans. Of his own will which is the first and highest cause It 's not in him that willeth nor in him that runneth but in God that sheweth mercy Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will He hath power over us as the Potter over the clay As he did not therefore chuse some because he foresaw they would receive grace so neither is foreseen infidelity the cause why God refuseth any but because he would for though he neither hateth nor casteth away any but for their sin yet this was not the cause of the Lords decree but his own will which is that which maketh any thing just and good Our will indeed being so corrupt must not be a reason of our actions but in God his is whose will maketh a thing good and not because a thing is good therefore he willeth it Beyond this will of his we must not enquire but in humility lay our hand upon our mouth and admire the depth of his wisdom and be content to stay for further knowledge of these things in the world to come In the mean time sit we down quietly believing what God hath revealed in his Word It followeth 1. That if any can prove his election he must stand and admire at the unsearchableness of Gods free mercy that he should think upon him a poor worm before the beginning of the world and one that should be of the common stock of Adam a sinfull wretch think of him I say to choose him to life passing by so many Oh how should this ravish our hearts and inflame us with love 2. That if any be rejected they must not complain of cruelty in God for that they are rejected Is the clay to say to the Potter why hast thou made me thus Beside thou art not condemned but for the just deserts and sins which thou hast committed against God all that can be said is this He gives not his grace to them as he doth to his elect whereof who shall complain God is bound to none Unto the Sanctification of the Spirit The end why we were elected is 1. In respect of God his glory 2. In respect of our selves our Salvation which we come unto by Santificaction which is the end of our Redemption All that were elected in time he brings into the world we come in enemies to God children of wrath polluted but he lets us have the word whereby he effectually calleth us to faith and repentance and so purgeth and washeth us by his word outwardly and his spirit inwardly whereby our nature is cleansed from the love of all sin and made pure in Gods fight and we enabled to dye to sin and live righteously Hereby may every one examine and prove whether he be elect or no viz. Not by climbing to the top at first and flying unto the unsearchable counsels of God the way to dazle and confound us but by the lowest step our Sanctification Here 's also comfort to them that can prove their Sanctification in truth though imperfectly There 's no condemnation to them an infallible mark of their election which may the more soundly comfort them because it is unchangeable as God is so that all the Devils in Hell shall never be able to prevail against their Salvation which is a Bulwark and Castle against all temptations Once the childe of God and ever so onely labor to walk worthy of this love and grow in sanctification that we may have the more plentiful and strong argument of our election past and glory to come Here 's also terror to those that walk after the flesh and the lusts thereof that lie yet in their sins they need not make a question about their election they may know that as yet they have no mark of it such rather carry a mark of reprobation about them Break off your sins therefore and turn to God who would not leave any sin that would hinder assurance of Salvation and who would not do any duty that might assure him thereof Let this be a strong and sharp spur to move us to Repentance and be not desperately careless saying If I be elected I shall be saved let me do as I will and if I be rejected let me do never so well I shall be damned These are flat lies use thou in humility the ways and means to attain faith and sanctification that thou mayst be assured of thine election else if thou wilt desperately justle against God see who will go by the worst Yea not only the prophane bear a brand of reprobation but even those that have some shew of holiness such as like Hâ—rod hear gladly and amend many things or such as like the Pharisees make clean the outside of the platter the inside being full of filthiness such as have a shew of godliness yet by some sins deny the power of it or such holiness as stands in Ceremony the substance being neglected These kindes of holiness are no marks of Election therefore do not we content our selves with these but labor for true inward and sincere sanctification which is in the heart in one thing as in another in trouble as well as in prosperity Unto obedience and sprinkling of the blood of Jesus Christ The meritorious cause of our salvation is Christs obedience and sufferings and his obedience was chiefly in the offering up of himself for though the Father had Elected us to salvation and made us happy in Adam yet we wrought our own overthrow by sin and so deserved the curse of God here and for ever The only way then to deliver us from this and to save us was by the Lord Jesus God and man who suffered all the wrath that was due to us for our sins and so discharged us To appease this wrath there was in our selves no power no means else in the world would serve even the
of these things but faintly and from the teeth outward and not from the heart as others but for any to boast of great matters done for them and yet shew no whit that they be ravished with love to God neither breaking out into his praises in words nor shewing it in their lives they do certainly lye and deceive their own souls for they that have had experience of the sowre and of the sweet cannot but speak I believed therefore have I spoken saith David Impossible it is for any man to think of his Election Redemption Calling c. And not be ravished therewith It 's our duty then to stir up our selves often and from time to time by the deep meditation of Gods special Mercies which as it will shake off dulness so will it much revive us to duty And Father of our Lord Jesus Christ Mark that he cannot speak of God but with some token of reverence and title of his Thus as he is elswhere stiled The God of Hope the God of Peace the God of Patience and Consolation the King everlasting so is he here the Father of our Lord Jesus Christ. His practise must be our patren we must never think or speak of the holy and blessed name of God but with all high reverence his greatness compared with our baseness might induce us hereunto This condemneth as well the Blasphemy of Swearers as the unreverent takers of Gods Name in vain after what maner soever He is termed the Father of our Lord Jesus Christ not only nor so much in respect of his Manhood viz. that he took the lump whereof his humanity was framed which was of the substance of the Virgin and first Sanctified and freed the same from all stain or blemish of Original corruption and actually United it from the first conception thereof to the Godhead and second person and so framed the humanity of Christ of this substance and infused into him a reasonable soul but especially in respect of his Godhead by an unspeakable communicating of the whole essence of the Father to him before all worlds which mystery though we cannot fully understand we must believe and adore Here he is stiled the Father of our Lord Jesus Christ as formerly he was wont to be called and known by the name of the God of Abraham Isaac and Jacob to distinguish him from all false gods whereby he sheweth himself more cleerly to us and the way how we should get into his favor namely by his son there being no other way whereby our persons or service can please God If therefore we would obtain any thing at Gods hands we must not come barely to the Father as for forgiveness of sins mercy or any thing else but with respect of his son Jesus Christ by whom only he is and will be merciful unto us Speak we something of his three titles 1. Jesus a Savior so called by an Angel from Heaven ere he was born for that he was to save his people from their sins who is an absolute and sufficient Savior yea the only Savior neither is there was there or shall there be any other 2. Christ anointed to be our King Priest and Prophet through whom we are made Kings Priests and Prophets If so 1. Where be our sacrifices of our selves of Prayer and Praise Morning and Evening in our Families a Priest must not be without sacrifice 2. As Prophets do we teach our Families do we instruct and examine them 3. As Kings do we master our affections If we be led Captive of our frowardness worldliness and the like what Kings are we Look to it 3. Our Lord. He is our Lord every way by purchase and by conquest He bought us with his precious blood He also conquered all the Enemies that held us captive Sin Satan Death and so delivered us If any great man would by money ransom or by his sword rescue out of his Enemies hands any captive he were his Lord so is Christ our Lord either way Whence ariseth 1. Comfort to all that know themselves redeemed by him that he will never lose that which he hath so dearly bought and taken such pains with every way to come into the world to die for us then so to work as we may come to the knowledge of it by his Word and Spirit Whereby Faith and Sanctification are wrought in us 2. Instruction it s our duty to submit our selves to him as our Liege-lord to be his loyal people we must kiss the son take up his yoke He hath paid full dearly for our service and love his we are being now no more our own There are too too many that yet do not so cleave to this Lord and his Word but that they suffer other things other Lords to carry them away Many could be content to have Christ their Savior but they will not have him their Lord and King to rule in them and over them Let us break their bands asunder say they and cast away their cords from us And again Who is Lord over us Let such to their terror consider that fearful sentence passed against them But those mine Enemies that would not that I should reign over them bring hither and slay them before me They are counted Gods Enemies and adjudged to be slain before his face Yea he will break them with a red of iron and dash them in pieces like a potters vessel Others will let him be their Lord as far as they please and in what they list as if they would appoint their work themselves as some coy servants which the Lord will not indure Well let us bring our hearts to yield unto him as our Lord else we shall never have Salvation by him There 's no refreshing by him unless we take up his yoke both must go together they that will not willingly stoop to him he will be their Lord and King in despight of them and that to their confusion Now for the afflicted conscience that travels for mercy and pardon and desires after Christ more then all the world dost thou as earnestly desire him to be thy Lord and King and art thou willing to take up his yoke and that he shall rule and reign in thee and none else and that in all things be of good comfort thou art one of those whom Christ will save Which according to his abundant mercy c. Now we are to observe 1. The benefit bestowed for which he blessed God namely For begetting us again unto a lively hope 2. The moving cause His mercy nay abundant mercy 3. The means whereby The Resurrection of Jesus Christ from the dead of which as they lie in order Hath begotten us again unto a lively hope This is the benefit God hath begot them again to the hope of Salvation for so he means for by hope is not
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
be dismaid and dead as it were on the nest Through this they can even in Prison with Paul and Silas sing Psalms as through this the Martyrs endured the fire Daniel and the Three Children went cheerfully to suffer This also makes a Christian lively to serve God and in every duty to praise him as David Open thou my lips saith he namely with assurance of thy love and my mouth shall shew forth thy praise So to do good to others as being fitted to teach them as well the way of Gods justice against sin as the way of his mercy to them that repent yea hereby we shall be fit to every good duty I will run the way of thy commandments when thou shalt enlarge mine heart namely by the perswasion of thy love and by thy Spirit and the hope of Salvation It s a fault in Christians that they be no more cheerful in this hope but lumpish and soon daunted in afflictions a fault I say that we are no more active and lightsom in Gods business Let every one then labor for it till this we are not alive our soul never prospers nor sees good day This even this is the beginning of life and the first step to eternal life Would any man live and be cheerful and see good days and have that which might keep him from being daunted in adversity persecution death at the day of Judgement let him by all means get this Without this mens hopes are vain their stout courage will fail them in those times when God shall frown It s Faith onely which will carry a man through all things Hereby he shall have a heart to serve God yea both do and suffer the greatest things for him and his sake According to his abundant mercy The moving cause of this benefit of our calling to Faith and hope is Gods mercy nay hit abundant mercy The cause of all the good that ever came to us or ever shall come is no other but onely free favor Why did he elect us before the world but onely of his undeserved love According to the good pleasure of his own will not for works we had done it was before the world not for any we were like to do as who do none till he work them in us So also Why redeemed he us when we were all fallen into condemnation even for his meer mercy was there any thing in us could deserve it when we were utterly unable to do any good nay when his utter enemies why also hath he called us Did we or could we do any thing before our calling to deserve it We were not onely unable to think a good thought but serving the Devil with all our power walking in our lusts after the Prince that ruleth in the children of disobedience See our case in Ezek. 16. both in respect of our Parents sinners and our selves or any thing we can do Nay to cut the throat of all conceit of any merit less or more before or alter he saith His abundant mercy So that a little mercy such as is in man or some reasonable store as in Angels would not serve the turn nor was sufficient to save us or move the Lord to call us to this hope but an abundant deal of the mercy of God which is infinite Was it a small matter that moved God to chuse thee to Salvation rather then thousands of others or was it a small mercy to give us his onely Son to save and deliver us by suffering all the wrath due to us What Not his Servant nor his Friend but his Son his only begotten Son the wisdom of the Father the Image of the invisible God the engraven form of his Person to stoop so low as to become man nay in that base estate to be despised of men to be hated spitted upon mockt shamefully Crucified and he that knew no sin to stand in the stead of most vile sinners and so to be dealt with and that for us no friends but enemies no good persons but vile and wretched ones Was a little love enough to bring this to pass Oh no but a love without measure without example never such another even that any Father gave his only begotten Son to save traitors and enemies It was wonder that the Father did not rather suffer all mankinde to perish then to give his only most blessed Son to suffer the least of these indignites And it was no small love of Iesus Christ that moved him to leave the glory of the Father and stoop to the estate of a man and all his infirmities save sin and to endure all these tortures of men and his Fathers wrath especially It was no small love that made him give us his heart-blood when he shed a few tears for Lazarus the Jews said Behold how he loved him but having shed his blood for us what may we say So also is it a small measure of mercy to call us to the hope of Salvation from our wretched estate when we went on in sin and minded no good nay all evil It must needs be a great deal of mercy to move God to think well to us when we went on madly in our sins and did fight against him so also to forgive so many and horrible offences as we had committed no marvel though David craved the multitude of Gods mercies If they were not infinite our sins could not be forgiven for our sins come as neer infinite as number can make them then to cloath such wretches with the righteousness of his Son then to forget and forgive all that is past and take us into favor and make us here heirs of all his promises and priviledges and of life eternal hereafter who will not admire it Is not this abundant mercy to work this hope in us whom he might have justly condemned and when he might also have been glorified in our condemnation as he was in Pharoahs Plagues So also to adopt us for his children men adopt that have none of their own God had a natural beloved Son men adopt their kinsmen God us nothing of his kin yea his enemies men adopt for some good quality we had no such thing to move God was it not a great deal of mercy that moved God to call Paul that ran a persecuting of him in his members to forgive Mary Magdalen Manasses c. So every one of us What were we when God called us Must not we say that it was abundant mercy that ever we were called forgiven and saved They that have had their part in this abundant mercy must be stirred up to abundant thanksgiving saying with the Psalmist What shall I render to the Lord for all his benefits towards me We must testifie our love in â—ealous obedience all the days of our life shewing forth the vertues of him that hath called us out of darkness into his marvellous
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
purgeth scoureth and weedeth us that his graces in us may shine in their perfect colours As the Vine-dresser shreds his Vine and cuts off much which one would think were against the Vine yet makes it more fruitful so doth the Lord deal by afflictions with his servants which are his Vine branches Though the outward man decay by sickness poverty disgrace imprisonment and the like yet is the inner man Faith Hope Comfort c. increased daily for Faith the more its cut the more it grows the more it s trodden on the thicker it comes up And by afflictions there 's purged away a great deal of pride self-self-love worldliness hypocrisie and the like which long peace gathers whereof Jonah had experience when he was cast into the Sea those tame us also A man that was conceited against his neighbor for smal causes in prosperity in sickness and affliction will be glad to take every one by the hand therefore are the most afflicted for the most part fullest of Faith and Grace and purer then others and a man is never better then when he is in or newly come out of affliction Hence it is that we are willed to be thankfulfor them yea to account it exceeding joy when they come those being blessed that are so affected Being much much more precious c. He sets out tried Faith by comparing it with the most precious mettal we have even gold preferring it by far before the same which is elswhere termed also precious and much more precious is it every way 1. Gold comes out of the earth Faith from Heaven whence every good and perfect gift is 2. Faith is more rare termed therefore the Faith of Gods elect whereas most even of the most wicked are not without gold 3. Faith cannot be purchased with all the gold in the world 4. It s hardly gotten and hardly kept and hath many and strong enemies our own nature the world and the devil are all against Faith but not so against getting of gold 5. It apprehends Salvation and life eternal and so is the instrument of our happiness so is not gold but the instrument of many a mans damnation by unconscionable getting and covetous keeping the same many cast away their souls 6. It will comfort a man with true comfort in his life carry him strongly through troubles and boldly through the gates of death 7. Gold perisheth here canker and rust consume it we may be taken from it as it from us but Faith endureth till Christs appearing to our full Redemption as the fruit thereof for ever The uses hereof are 1. To them that want gold and yet have Faith know that thou art rich richer then he that hath thousands of gold and hath not Faith thou hast enough that hast Faith it assures thee of eternal life and entitles them to Christ yea hath the promises even of this life Seest thou a worldly rich man and wouldst thou change states with him Oh but both would do well Thou canst not tell if both would do so with thee besides God divides his gifts they that have much of the one have less or none of the other therefore as long as we have of the best kinde let us think our selves well dealt with 2. To the rich Rejoyce not that thou art rich but that thou hast Faith Again think all your pains to become you well and well bestowed in getting this precious Faith If any should say What you such wealthy men it s a disgrace to you to toil so in hearing Sermons which few do but mean persons do not these exclude themselves with their own mouthes But do not rich men travel to London and to Markets and Fairs to enrich themselves and take great pains and is it a shame then or a disgrace for them to travel for that which is much more precious then gold Hereat if any wonder tell them You seek that which is more precious then fined gold and that you are so far from thinking your selves too good for this that you highly thank God for vouchsafeng you this favor yea that you are so far from thinking that you credit the Gospel and its beholding to you that you confess freely that its your credit and that if you have any thing in you worth the commendation you may thank the Gospel for it for as for wealth it commends not a man even reprobates are not without it 3. To them that have not Faith poor souls labor after it that you may be made inwardly rich seek for it in the means appointed the preaching of the Word But O poor miserable creatures that regard it not for the most part but think their poverty here shall serve for all but worse in the highest degree remaineth behinde if not prevented in time could any look into your souls they might perceive them more empty of grace then the poorest houses are of provision 4. To rich men that have toiled for gold seek this that is so much better Many toil by Sea and land and undergo no small perils to get gold and to wax mighty but as for Faith they will scarce stir over the threshold for it But will your gold procure a pardon for your sins Alas it s no payment with God for any thing especially sin Will it shelter when Death and Judgement comes Alas no it bears no sway in the other world see Job 36 18 19. Prov. 11. 4. Zeph. 1. 18. No it will not abate your pains in Hell one jot O once consider your folly and labor for that whereby you may have comfort when you draw away and your friends are thinking of a Coffin to bestow you out of the house and thereafter you may enjoy life everlasting May be found unto praise and honor and glory The farthest end of our affliction that our Faith thereby tryed may come forth to our honor at the great day Tryed Faith is better then any thing that can be set by it for all else vanisheth but our Faith will be crowned at the last day Then will it be said Well done good and faithful servant enter into thy masters joy and Come ye blessed of my Father c. They that confess him before men he will confess them before God which shall be no small honor They which followed him in the regeneration shall sit upon twelve Thrones judging the twelve Tribes of Israel and The Saints shall judge both the world and Angels what pains soever we have taken to come to our Faith and to keep it it shall not onely comfort and honor us here in the Church but hereafter also in Heaven What an encouragement is this to them that have Faith and a provocation to all to labor for it It will not onely comfort us now and make us please God but will give us boldness also at the great Day when the fearful and unbelievers
shall stand trembling and be cast into the lake which burneth with fire and brinstone yea though our Faith be tryed by afflictions and persecutions yet we should rejoyce for they will turn to our glory Our shame reproach infamy imprisonment and troubles will turn to our praise and honor and glory at that day when we are reviled by private persons when persecuted by publique Magistrates and false Witnesses coming against us yet we should not be troubled but rejoyce For great shall our reward be in heaven our poverty shall be recompenced with great riches our shame with honor and if we be rejected of men we shall be taken in of God Yet do not our afflictions or persecutions deserve any of this honor as the Papists would gather from hence and from 2 Thess. 1. 5 c. Alas no For the afflictions of this present time are not worthy to be compared with the glory that shall be revealed in us God indeed will crown his own graces in us and hath promised to reward the sufferings of his servants with glory and so he is become our debtor not by taking any thing of us but by promising us all things We should therefore be comforted in all our sufferings and oppose unto the ignominy thereof the glory and honor we shall then have which is infinitely greater O who would not endure casting out by men being a token that we shall be honored of God and taken in at that day Indeed if there were no day of Judgement nor reward we might be sorry but seeing there is let us lift up our heads and wait for that day As the wicked shall have a second course to mar all their mirth so contrarily the godly to swallow up their sorrow At the appearing of Jesus Christ. Namely to Judgement True it is as we have heard our souls enter into glory at death but our perfect happiness is not till the end of all besides that which we have at death is not seen but to our selves whereas then it shall be manifest to all We must be content to wait for our full Redemption till then on that most solemn day shall we be honored by the Lord himself Then shall our Savior come to judge the quick and the dead and though he defer to gather his Elect and be gone into Heaven yet he will come and that in another fashion then he came first namely in wonderful majesty glory and power which cannot but be a terror to his enemies 1. This must needs comfort all that have and do still embrace Christ Jesus as their Savior and King for he shall be their Judge and therefore shall it go well with them 2. But wo to them that have despised him where shall they appear Not to appear is impossible for He numbreth the stars and calleth every one by their name he will not be bribed for he is more just and besides we have nothing to give To escape also is impossible for he filleth all places and whether can he go that hath this revenging Judge over his head Hell under his feet to swallow him on each side Angels and Devils to torment him within a tormented Conscience and without all the world on fire And to abide his wrath its intolerable for if when it s but a little kindled no man can stand then how when its all on fire to consume his enemies utterly Kiss therefore the Sun seek to be reconciled get him thy Savior and thy King get pardon of that which is past not adding more to the score against thy self One thing more The phrase here used seems to imply that The reward of Gods servants shall not be privy but seen and known yea and that of those that have most hated disgraced and persecuted them accounting them mad and esteeming basely of them even before them I say they shall be honored of God As it will be a torment to the wicked to see Christ whom they have pierced to be in such high dignity and power so will it increase their torment to see them whom they so basely esteemed of as not worthy to live to be received into honor and stand on Christs right hand and themselves of whom they were so well conceited cast out But its just with God that they which willingly and of purpose have vexed and disgraced his servants here on earth should against their wills see the glory that he hath prepared for them Verse 8. Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory HEre he proceeds to commend these believing Jews yet withal admonishing and exhorting them and that for the great measure of their faith and the fruits thereof love and joy which are described by that which might have hindred their faith namely that they never saw Christ and yet believed in him and rested on him for salvation and so loved him as they were well content to suffer for his Name yea and rejoyce with such a joy as for the excellency and greatness thereof could not be expressed In that he commends them it s to this end that he might encourage and provoke them to go on forward and increase more and more To this end doth the Lord commend the good Churches in the second and third of the Revelation and S. Paul in all his Epistles even that he might provoke them to go on in well doing And this must be the end of all good Ministers in the commendation of their people not of flattery that were abominable and being men-pleasers they could not be Christs servants nor out of a conceit that they have gone far enough and now may stand at a stay that were sensless for that we have is nothing to that we might have had or should have and want but to be a spur to provoke them to go on forward it being a shame for them not to satisfie the expectation of such as have a good opinion of them and so must the people take such at any time not being lifted up therewith but rather humbled thereby conceiving that the Minister rather sheweth what he would were in them or should be in them then what is indeed in them and that he would not have them stand at a stay but proceed and go on more and more Speak we particularly first of their faith though last set down as without which there can be no true love They never saw Christ yet they believed in him they saw the Scriptures speaking of him to come they heard of him also by faithful witnesses the Apostles had preached of his person birth life death resurrection and ascension and that he came to save them that were lost This they believed and so believed in him for salvation though they saw him not This shews the nature of true faith namely to believe things not onely that we see
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.
If we take care unfainedly to keep his Commandments in one thing as in another 2. If we love the brethren which are members of Christ so as we dare not harm them yea love them not onely because they have his image restored in them but are a part of Christ as it were and of our selves 3. If we be content to suffer for his sake and will not be pluckt from him but are vexed to see him dishonored by any 4. If we long for his coming that so we may be with him and married to him to whom we are already betrothed It s the Churches voyce and should be ours in particular Come Lord Jesus If the husband be gone a long journey his wife doth not much love him if she never desire his coming home 5. If in the mean time we desire to hear often of him and from him as the wife that loves her husband will send or be often at the Carriers to hear of her husband and receive Letters from him So must we frequent the Word upon every occasion where we may hear of him and of his great honor and glory and of his providing us a place there and of the glory there and how he would have us in the mean time to carry our selves taking heed of any other lover in his absence which also doth inform us That his coming draweth nigh and is at hand Thus to hear of him and from him as much and as often as we can we should be desirous By this Touchstone we may thus try both our faith and love In whom though now ye see him not yet believing Here 's the object of our faith the Lord Jesus Christ. The common people say They believe in God and trust in God which is in truth but meer self-deceiving for though when we believe in Christ we believe in Father Son and holy Ghost yet our faith must directly fasten it self upon Christ Jesus who hath wrought our Redemption and on our behalf suffered all things and so he must come in as a Mediator between the Father and us else how should we poor worms come to put our trust in that glorious God and being vile sinners dare to look for any favor at his hands but in and by him who without him is a severe Judge How dare any poor wretch put his trust in God for all good that knoweth not that he is his God nor how to bring it to pass Here also the Divinity of our Savior Christ may be noted for we may believe in none but in God If even he be cursed that putteth his trust in any other for outward things how much more for Salvation He created all things Tryeth the hearts Forgiveth sins Stilled the Sea with his word Raised the dead by his own power all which point out his Deity yea it appeared even in his greatest abasement He took upon him the seed of Abraham but in this seed were all the Nations of the earth blessed He was compassed in the Virgins womb yet even then at his presence John the Baptist sprang in his mothers belly He was laid in a Cratch but even therein was he worshipped by the Wise-men of the East He was hungry but he fed five thousand with five loaves and a few small fishes He slept but at his awaking he caused the winds and waves to cease He paid Tribute but out of the fishes mouth He wept for Lazarus but he raised him from the dead He was taken by wicked hands but then he healed him with a touch whose ear was cut off He was crucified and dyed but at the same time he darkened the Sun and shook the earth the vail of the Temple rent which made the Centurion say He was the Son of God He was buried but he raised up his body the third day He was manifested in the flesh but justified in the Spirit And it was necessary that he should be both else had he been no Savior for us which sheweth our gret misery and Gods great mercy Who should not embrace him that abased himself so low for our sins as if a King should rise from his throne and row in a galley-slaves room what then should not we be willing to do for him yea to abase our selves to any service he requires of us on the behalf of our brethren but how few embrace him how few entertain him with an humble and contrite heart Ye rejoyce The other fruit of Faith is joy being assured of so great things done for them by Christ and so great things prepared for them by him they could not but rejoyce for as the feeling of Gods wrath for our sins is fearful and cannot be endured a wounded spirit who can bear as may appear by the heavy cryes and complaints of some of Gods servants in agony of conscience O I am cast out of his sight I shall perish O what shall I do but especially by the desperate horror of the wicked who feel it so intollerable as that they cannot bear it as Judas who went and hanged himself for no man seeing and feeling himself under the wrath of God and no way to be freed therefrom but must needs wish he had never been or now were not or were a Toad or the vilest creature so contrarily they that feel themselves freed from this and called to the hope of so great glory must needs rejoyce as Joseph doubtless was a glad man when being delivered out of prison he was advanced to honor The way hereunto is true Faith Worldlings indeed think Christianity a dumpish estate but it s the onely estate wherein we may be merry and whoso is merry not being assured of Gods favor is a desperate person as if one were merry that hanged over a deep pit by a twined threed In the midst of their mirth the wicked have secret gripes as thieves condemned though they drink and play at cards yet to think that on the morrow they must be executed chokes them and their mirth The wicked also can be merry in nothing but some wickedness or other as if one should be merry when he eats and drinks poyson when he slashes and cuts himself for hereby provoking God they increase their own damnation This joy then coming from Faith comes not from our works or any thing that we can do These cannot bring sound peace to the minde or quiet to the conscience or joy to the heart for 1. We have many sins and therefore can merit nothing of God 2. We know by our selves that even many of them are unto us unknown who knows the errors of his life no man can say he hath found out all his sins or the corruptions of his heart so that he can say now here be no more 3. Our best duties be mingled with much weakness and imperfection so that though they may appear before men
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
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
sole life for many wanting the gift of continency yet to avoid troubles cares and charges of marriage and that they may live easily proudly and gather riches will live singly though impurely Such shall one day know that they had better been married then here to burn with lust and hereafter in hell for ever Marriage is no opposite to holiness but an help thereto ordained by God in mans innocency for holy ends Honorable amongst all men and the bed undefiled Hereunto if a man enter holily and in the fear of God beginning with prayer then chusing for the fear of God with consent of Parents and care to know his duty and praying for Grace to bear the crosses of marriage he cannot but finde it holy Thus of the Reason Verse 17. And if ye call on the Father who without respect of persons judgeth according to every mans work pass the time of your sojourning here in fear HEre the Apostle proceedeth in matter not unlike the former Before he exhorted to holiness in all maner of conversation now to pass our time in the fear of God the same thing but in other words and urged with new Reasons Or this may be the intent of the holy Ghost to meet with a secret corruption of mans heart placing holiness in outward observance of duties as the Jews were much given that way thereupon exhorting not to rest in the outward doing of them but to do them carefully and in the fear of God with desire therein to glorifie God and to do the most good And this fear of God is a great help and fnrtherance to holiness Herein he wills us to pass our time here in this world using three Reasons for the same 1. From this Priviledge that we call God Father we must then so behave our selves as Children of such a Father and as he may not be ashamed of us when we so call him saying Callest thou me Father away varlet and bastard thou art none of mine I acknowledge thee not neither hast thou any quality of my Childe 2. From the nature of God who is a Judge and that an upright one who will Judge every man and that without partiality and give him not according to the outside but the inside of his works 3. From the invaluable price of our Redemption laid down in the following Verse Speak we first of the Exhortation then of the Reasons thereof Pass the time of your sojourning here in fear This is the Exhortation and very requisite it is to speak of the fear of God that knowing the nature thereof we may the better try whether it be in us for though most men will challenge it to themselves that they love fear and put their trust in God and serve him yet alas there 's no such matter in them there belongs more to it then the world thinks as I hope we shall see ere we part There be three kindes of fear 1. Natural being an affection planted in man at his creation as his other affections whereby he shuns any evil thing that comes towards him which is not in man onely but in all sensible creatures This in it self is not evil it was in Adam in his innocency it was also in Christ who was heard in that which he feared If a man should see a beast run at him or a man with a drawn sword he cannot but fear onely the excess of it is a fault when men having promises of Gods Providence and Blessing do not believe them but are swallowed up of fear are at their wits end made unfit for any duty or reach out their hand to any unlawful shift or means Jacob no doubt was afraid when he heard of Esau's coming against him but yet his faith comforted him in his fear and made him pray to God and use wise and lawful means David when they of Ziklag were ready to stone him feared no doubt but yet by faith comforted himself over it that it did not swallow him up which is a thing worthy to be spoken of because many good servants of God are yet fearful to be alone in the dark fearful of death of the day Judgement The best may be so a little but we must take head of too much fear being in our way and having Gods Promises as our Savior to Peter when he cryed out Save Master I perish so may it be said unto us thus fearing O ye of little Faith 2. Slavish when men fear God onely in respect of his wrath and punishment and abstain from sin not for any hatred thereof or do good not for love but either because Gods judgements are on them already or hang over them were 't not for them they would not care what they did As a galley-Slave that rows and toils but onely for fear of the whip and were 't not for that he would do nothing being in the mean time so far from any love as he could eat his heart for whom he works or as a Trewandly Boy that learns onely for fear of the rod not out of any love to his Book or Master This may be and is in the reprobate as in Ahab and Pharaoh but is not that as neither the former which is meant here 3. Filial or son-like fear whereby the Children of God considering his Power Justice and Truth and especially his Goodness in it self and shewed towards them stand in a reverend awe of him and are careful to please him fearful to offend him even chiefly for the love they bear him yea and would not grieve him though they knew they should not be punished for it as having been so gracious and merciful a Father to them as a good and gracious Childe would not willingly grieve his father though he knew he would not cast him off or shut him out of doors even because he is a loving Father unto him This proceeds from Faith and is that which is here meant Hereunto we are often exhorted as may be seen by the places quoted in the margent which howsoever abused by the Papists who understand them of slavish fear to overthrow assurance of Salvation and to maintain that vile Opinion That a true Christian may fall finally are meant of a reverend awe of offending God which is not onely not against Faith but stands well with it nay proceeds from it yea the more Faith the more such fear This proceedeth from the consideration both of Gods greatness and goodness whether joyntly or severally considered to this purpose peruse Psal. 130. 4. Jer. 5. 22 24. 10. 7. Hos. 3. 5. Mat. 10. 28. Heb. 12. 28 29. This is the beginning of wisdom and hereby we eschew evil as both Job Nehemiah and Joseph This is a spur to obedience and the fountain thereof wherewith Noah being moved prepared the Ark the want of which is a floodgate to all iniquity Hereunto there are four main
of man is taken 1. For those outward qualities that be common to good and bad that yet set out a man as Birth Wit Learning Strength Beauty Wealth c. Now God is no respecter of these things though amongst men they are much lookt after by reason of which not a few scape their deserved punishment and yet the same is prohibited of God He forbids it in others therefore will not himself have respect of persons Therefore let no man think he shall escape better by his Wealth Birth Learning Authority c. and because of them embolden himself to do that which a poor ignorant mean man may not Gods laws be not Spiders-webs Nay for these a man shall scape the worse for the greater the wages are which God gives he requires the more work the higher place he sets men in he looks for the better carriage where there 's more knowledge there must be more obedience else there must be more stripes 2. For the outward appearance of a work the shew of Holiness Costliness Painfulness Multitude c. and so it s here God respecteth not the out-side of a work and the shew that it hath to the eye of the world but looketh to the inside and respecteth with what heart it s done and from what affection it comes The Jews did abound in their outward works and service yet their hands being full of blood and abomination his own Ordinances were irksome to him and accordingly he did reject their Humiliation though it was extraordinary So he respected not the sacrifice of Cain though he were the first-born nor made choyce of Eliab for all his outward appearance God is a Spirit and will be served with a spiritual service My son saith he give me thy heart God seeth into the heatrs and reins whom therefore we are to serve with a perfect heart and willing minde To the being of a good work these things are required 1. That the person be justified in Christ and so pleasing to God 2. That it be done in Faith or a particular perswasion of the lawfulness of the thing done 3. It must proceed from a sanctified heart else the fountain being impure makes the sacrifice or work abominable to God 4. It must be done to a good and right end our own discharge and the good of our brethren as inferior ends but the main end the glory of God 1. Here are rejected all the works of natural and unregenerated men all the civil vertues in the Heathen Philosophers their Justice Temperance Liberality Fortitude contempt of the World Patience and the like which great works of theirs were but shining sins So the actions of such as are meerly civil though never so fair conditioned to the world-ward these are in no account with God nay their hearing praying Alms-giving are abominable till their persons please God and be sanctified and all such though haply of great age did never in thoughtword or deed please God trust nor then to these things Oh many will brag with the Pharisee of their just dealing but resting thereon they shall have the Pharisees reward Many a poor man will say I thank God I have lived honestly followed my work earned my living truly no man can say Thus and thus hast thou done amiss but even this not done to a right end and in a right maner is sin O but Christ loved the rich yong man though not yet converted He loved that seed or good that was in his own work but not the person 2. Here are rejected all works of Hereticks though never so costly devour painful as their early rising to Mass their painful travel on Pilgrimage their costly gifts to Religious houses So of other nations that coming into the Temples of their gods throw themselves down on the ground smite themselves on the breasts c. of all these being done without Faith God will say Who required these things at your hands The faster one runs in a wrong way the further he is out and the longer ere he come in 3. Here are rejected the works of hypocrites and carnal Gospellers which make a profession hear receive the Lords Supper joyn in outward performance of duty but look not to themselves their hearts remaining tainted with their lusts Such as yet live in some sins may go to Hell with Water of Baptism on their faces and the Bread of the Lord in their mouthes They care not how works be performed but slubber them over so they be out of their hands they care not how these will be paid according to their work They make sale ware for the Lord slight and of no substance but this the Lord cannot abide he will have it substantial If it come not inwardly from a good heart let the outside be what it will it s but like a painted Tomb or gilded Idol hollow within that cannot speak We are here met to day to hear Gods Word a good work an excellent work if all came with an upright heart God requiring it and that we should know his will and in all things be ruled thereby but few be such but when they have heard all they can yet do as they list at least in part It s true Ahabs hypocritical repentance was rewarded with a temporal benefit but not for love of the work but for example to others how well God would reward things done in truth 4. Let this teach all Gods servants not onely to have a care to do duties so can hypocrites but to do them in a right maner Herein lies the difficulty to bring our vile hearts to do them aright else the doing of the duty is an easie thing and no straight way if that were all but we have a wretched heart full of inwindings and privy corruptions that cannot be seen to others when we do our duties for even sundry of them are unknown to our selves pride hypocrisie dulness earthliness unbelief and the like look therefore when we Hear Pray give Alms follow our Callings or whatsoever that we do it well and substantially using all skill and diligence for we have a God with whom we deal that looks to the inside and hates all slightings and he will pay well cares not what he gives so the work be done well Commonly men that be good husbands will look to have their work well done so doth the Lord and he pays presently in hand Peace of Conscience Joy in the Holy Ghost with divers outward Blessings besides the inheritance reserved for us hereafter Verse 18. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your Fathers Verse 19. But with the precious blood of Christ as of a Lamb without blemish and without spot HEre 's another main Reason of the foregoing Exhortation drawn from a wonderful benefit
though it be but in small matters yet he will hold it out though the other be never so peremptory till in conclusion they fall flat out this is nought in small matters it were better to yield so in Dealings Covenants Bargains Bonds men will have their right herein right may be extream wrong always provided that we give not away anothers right especially Gods Moses would not yield an hoof yet most men are stiff in their own will yield enough of Gods right as they will not suffer their Servants to play one hour in the week day but for the Lords day they will suffer them therein to play as much as they will 3. Whereas love does no hurt to any Whence comes all the hurt and mischief in the world Stabbing Fighting Quarrelling Railing Reviling Scolding Crying all the defiling of mens Wives Children Servants So for Oppression Bribery Thievery Cousenage false Weights deceitful Wares So Slandering Defaming Backbiting Mocking All these abound in the World I am sure they come not of Love it was never at the doing of them and those that will so readily provoke one another by words and deeds they care not how are far enough from love 4. For being provoked O Lord be merciful to us who can bear any thing but taunt for taunt quip for quip he shall have as good as he brings is common with every one How do men stand upon every small trespass Hence the innumerable Contentions and Suits in the Land thousands in a year for meer trifles wherein ten times as much is spent then is sued for which is a shame for England having had the Gospel of Peace so long Oh mens stomacks be up straight all their blood in their faces or looking as pale as ashes or secretly practising to revenge hand on the Dagger straight straight on the top of the house fly in our Neighbors face by and by so little love is there to forgive till Seventy I may say till Seven times so short Spirited as we can bear nothing and that which is worse if we have once taken up a displeasure it s not easily laid down but Sun after Sun Moon after Moon yea Year after Year it continueth quickly provoked hardly pacified especially truly It may be we live not in open enmity yet in secret grudging the heart not sound but ready to break out upon every occasion can abide nothing but Revenge which is fearful 5. Where is communicating of Spiritual good things Parents bring up their children brave but how few Catechize Counsel and Instruct them pray with or for them So for Servants They give them Meat Drink and Wages with work enough on the six days little caring how they spend the Lords day neither instructing them examining them or drawing them to hear the Word or Read and Pray What love call you this shew you not as much to your Beasts So for our Neighbors who admonisheth them that be out of the way do we not rather let them run on talking of their Infirmities behinde their backs and spreading them to their grace Nay do not many yea most rejoyce thereat what consolation to the heavy who takes it to heart how few are able to comfort fitly but utter vain idle if not more hurtful words to to such nay many rather laugh and jest at heavy conscienced persons every man saith Is he is Brothers keeper Nay alas so far from communicating Spiritual grace to them which they ought or to call one another to go to the house of God as they rather use all means by jesting at them troubling them c. to discourage them yea how many have given lewd and wicked counsels to others to the dishonor of God For outward things how backward are most from giving any more then they needs must What contentions at making of Rates For lending where is this but rather as if God had never given precept for it or as if it were like a Statute repealed which is of no use so is this duty That cursed Trade of Lending upon Usury hath eaten up and banished out of the Countrey this Christian duty of free lending What rich man hath almost at any time any thing to lend Some are so grim and austere as a poor man dares not speak to them for such a thing Some put so much to Usury as they neglect their Trading set none a work nor have ought to lend at any time but rather borrow and if a poor man happen to do any work for them they cannot pay him in a good while they are so bare for as soon as any money comes in it must out straight to Use as if it would burn a hole in their Cupboard if it lay there two or three days or a week Others are ever Purchasing and are ever in debt and will be then wrangle at Rates grudge at this and that are never fit to lend such bring a curse upon themselves willingly which is to borrow when as they might else lend Others are so miserable that though they have wherewith yet will not lend So for Neighborly dealing inviting visiting c. Love is very cold Here I may adde That there 's a great deal of counterfeit love Pot-companionship and joyning in vanity a deal of fawning crouching conguing c. a great deal of self-love making others faults great and their own small or none nay sometimes extenuating and making light of the vertues of others highly esteeming their own being ready to provoke and wrong others but bearing nothing straight provoked seeking their own in all their dealings and courses so making sure for themselves without regard to their Neighbors These be the times Now let every man examine himself and see how it s with himself in these who findes not himself ready to take things at the worst and have we not often done so when as afterward having heard that it was nothing so but quite otherwise we have been put to shame and forced to say for our own excuse We heard or thought it had been so The like might be particularized in the rest 3. The causes of the want of love 1. Want or weakness of Faith when our Savior taught his Apostles this Duty they said Lord encrease our Faith Assurance of pardon makes us forgive 2. Pride whereby men think highly of themselves meanly of others think they may speak or do any thing but that others may say or do nothing to them Onely by Pride comes contention but humbleness causeth love Pride makes men think themselves so wise and good as every body should say as they say and yield in all things to them when they do not they break the peace as Haman with Mordecai Pride cannot endure a reproof therefore could not Herod abide John Ahab Elijah and Micaiah Pride makes men think so highly of themselves and meanly of others that they will not bear any wrong but take the least in scorn 3. Covetousness this makes
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
others are included and the first word may be taken very fitly for all naughtiness in general the rest being particular branches thereof elsewhere more are set down Therefore a Christian must not renounce onely some evils but all all being hateful to God he must cast away every thing that presseth down we must cleanse our selves from all filthiness of flesh and spirit The Spirit of God and the love of any one sin cannot be together in one heart and here he names onely those wherein they were most faulty and which were contraries to that love exhorted unto in the former Chapter Therefore wheresoever there 's the love and practise of any one sin assuredly the Spirit of God dwells not in that man neither is there any work of Regeneration in him 5. That most of those here mentioned be inward corruptions which we must as well avoid as the outward the sins of the tongue and the like It s not enough to pare away the outward sins but the heart also must be purged we must be sanctified throughout our whole Spirit Soul and Body must be kept blameless 1. This condemneth those that will look to the outside and yet in the mean time suffer their hearts to boyl full of Lusts and swarm ful of Corruptions of Pride Envy Impatience Unbelief the like making no conscience of these This is an ill sign These haply may bridle themselves awhile but they wil surely break out one time or other if they should not yet were they but painted Sepulchres in Gods sight 2. This may comfort Gods Servants who groan under their inward corruptions and when men think they have done well yet they shake their heads at themselves at their dulness to good at their Pride and Hypocrisie therein at their unwillingness thereto at their wandrings This is the minde of Gods true Servants and this also may much comfort them Wherefore laying aside Now of the vices themselves or corruptions rather as they are in the Regenerate I remember I requested in the beginning of the Chapter to attend to it because we knew not whether we should live to the end of it or no and is it not proved true Some that were at the first Sermon there being but a little intermission from the course of my Ministery here are now at their long home not Ancient alone but Yong and Lusty also that might have lived to see the most of us buried Therefore I see we had need take heed not to Chapters onely but to every Verse every particular Sermon this very Sermon accordingly making the best use and benefit thereof seeing no man knows whether he shall hear another so vain a thing is man and I pray God we may so do All malice The Word signifieth very properly all kinde of naughtiness and so may fitly here as the genus of the vices that follow and all others and accordingly speak we thereof Naughtiness What is that that is naught and what makes a thing naught That which is forbidden by God in his Word as that is good which he approveth for his will is the absolute rule of righteousness who doth not see a thing first good then willeth it but willeth and commandeth it and thereupon it becomes good and so on the contrary and therefore sin is said to be the transgression of the Law This teacheth us to examine all things and knowing any thing commanded to conclude that its good and thereupon to do it contrarily knowing any thing forbidden that thenceforward we know it to be naught and therefore abhor it for what good can come of that which is naught and what should we have to do therewith The Lords will is a rule of Righteousness all promises made to the obedience of it and all the threatnings and plagues upon the world have come because of disobedience that God would have his will and men will not but have theirs This is the trouble of the world and that which hath cost the world full dear yet how few knowing Gods will can be content there to rest and say Now I know this is forbidden I have done with it I know this prescribed I will therefore obey it O this were a happy world But if by this word we understand malice in particular It s an old grudge upon some wrong done or conceived to be done to a man whereupon he waits to do some hurt or mischief to him that did it Anger is like a fire kindled in thorns soon blazeth is soon out but malice like a fire kindled in a log it continues long This is often forbidden and yet as Esau hated Jacob and Haman Mordecai so the world hateth Gods Servants as being reproved of them and who run not with them into the same exceâ—s of riot 1. We ought to take heed of the beginnings of unadvised anger it rests in the bosom of fools whereas he that is so slow to wrath is of great wisdom God is slow to wrath and so should we be 2. If we be overtaken as a right good man may take heed it fester not grow not to hatred heal it quickly as we do our wounds The Devil is an ill Counsellor cast it out to night how can you else lie down in peace or pray prayers be lost and that 's a grievous loss Nay further Cast it out to night thou mayest dye ere to morrow and then shalt thou either dye in malice or else forgive per force when thou canst not retain it any longer nor any cares for it for what needs one care for thy hatred if thou be once dead Again thou art not fit to come to the Sacrament not fit to offer thy gift at the Altar And to be revenged what a madness is this It may be thou dost but imagine a wrong and then there 's no cause thou dealest unjustly but if there be wilt thou revenge It s the Lords office Take heed of perking up into Gods place as if he would not deal equally either not revenging at all or not sufficiently The Lord knoweth what is best let him alone else thou turnest off his hand from thine adversary against thy self Nay what is this but to be revenged of God as it were for hath not he a hand therein Is it not by his appointment And all guile It s meant of guile that is between men and men in their dealings each with other as in buying selling letting hiring borrowing lending paying wages doing work partnership and the like when men would seem to do well but do otherwise when one thing is pretended but another practised Guile in the buyer is naught as not to pay or to pay in ill coyn so also there may be many frauds in the seller These God forbids and he is an avenger of such things we are not born for our selves but for the good
perswasion he gives also the Spirit of Sanctification namely an unfeigned hatred of all sin and true purpose to please God and whose findes these may boldy build hereon And though there will arise through remnants of unbelief sometimes doubtings and fears yet this grace of Faith rooted in the heart will never quite fail as My God my God why hast thou for saken me The last words savor of distrust or dispair but yet so as Faith still held her hold So is it with every Believer in their temptations though they speak some words of doubting yet some do come out by and by that do argue a measure of true Faith O lets never leave till we have a particular perswasion and that upon good ground that the promises of salvation especially and other particulars belong to us some think they do and are very bold that yet can render no reason thereof but their perswasion is vain some being put to particulars can say nothing thereto and so can never have comfort or joy while they live Unto you which believe he is precious He saith not onely that Christ is most blessed and good in himself but that that which is in him is to be communicated to others or else what were it to us nay he sheweth also by what means others may be partakers hereof namely by Faith For what were it though there were never so much in Christ and that for others too if we knew not the way to come by it therefore he tells us it s made ours by Faith As what were it if there were never so much water in a Well and no bucket to draw it out or a very good Medicine and no knowledge how to use it But Christ is precious to those that believe in him They shall be partakers of all that is in Christ whatsoever Pardon Grace Wisdom Righteousness Sanctification Redemption Life and Glory is in him or to be had by him is ours by Faith and no other way If there be never so much in Christ yet to the unbeliever it avails nothing he shall not have a dram of benefit by him Therefore Faith is compared to an hand to lay hold on Christ to a mouth to feed on Christ c. As a mans hand chopt off can take nothing his mouth closed up can eat nothing so without Faith no benefit by Christ for Faith is the onely instrument that God hath ordained to convey all grace from Christ into us 1. Here 's comfort to all such as can prove themselves believers 2. Labor we for this grace of true Faith which intitles us to Christ and makes him ours without which he will be a rock of offence to our condemnation This Faith is not every idle perswasion of the brain of a carnal professor without ground and never humbled or any whit reformed but it must be a work of the Spirit of God which hath so much depending upon it which few truly enjoy And the rather are we to labor for this grace because as it makes Christ ours so all things else to work to our good without which all turn to our destruction As the Word by Faith is the power of God to Salvation and the savor of life unto life so is it to unbelievers the contrary even to their Condemnation as the sun-shine to good eyes is comfortable but to weak and blear eyes offensive and hurtful Thus are all other holy things Thus the Sacrament Thus also our meat and drink c. To believers that are not onely perswaded by the Word that they are Gods creatures appointed to nourish us but that we be such as having lost our interest in Adam have it restored in Christ we using them also with prayer may with good consciences make use of them whereof those that have not this Faith are usurpers Yea that which is a part of the curse in its own nature yet by Faith is made a blessing as our sicknesses crosses and troubles which came in with sin as punishments yet to believers them that love God all things even these work together for the best but to unbelievers they are the beginning of their sorrows And As Christ in our sense is precious to the Believers namely that they make most precious and high account of him and so of the means that have brought them to him the Word and the means that yet still bring them tidings of him the Word and Sacraments so also in this that he is fruitful and blessed to them Therefore never leave till we be in the number of these believers But unto them which be disobedient c. now to the other sort The true and direct opposition had been to have said But to the unbelievers Why then not so but to the disobedient namely to shew who they be that be unbelievers by the effect disobedience For as Faith is the mother of obedience so Infidelity the mother of disobedience and rebellion Unbelief hath the seat in the heart who then can know it the Lord who seeth it sheweth that they which be disobedient to the Word be unbelievers Hereby may every man try himself whether he be in the state of unbelief or not Thou art if thou beest in the state of disobedience Thus are they that live in the open breach of Gods Law and are tainted with foul sins they are in unbelief to this hour whom if they should thus dye this Scripture would send headlong to destruction Thus are they who though they reform some yea many things yet maintain themselves in the love and practice of some one sin either by doing some forbidden evil or neglecting some known required duty which they will not reform nor desire to do Let these know whatsoever they are that they are in unbelief until this hour and so stand in the state of wrath and condemnation O that this might awaken all our carnal Professors that bear themselves in hand that they have Faith when they have nothing towards it no it must cost you more then ever yet it did ere you enjoy it and must be shewed forth by better fruits Now before he comes to shew directly what Christ is to the unbelievers he doth by the way remove a stumbling block The stone which the builders disallowed is made the head of the corner This Text alleaged out of the Psalms is meant 1. Of David who by Sauls Courtiers was rejected whom they would not have had King yet God had so appointed and would have it so 2. Of our Savior Christ whom the great learned men of his time did reject and would not embrace as the Savior of the world Where Christs Kingdom is compared to an house and Christ to the foundation thereof or corner stone and the learned men of Christs time to builders who should have built the Church of God by their place but they rejected the best part and foundation of this building Therefore were like
be done in a Spiritual maner They cannot tell what they would have A. Alas poor people they would fain hear all is well and peace that they might make an easie matter of being a Christian and go to Heaven with ease Therefore they cannot endure to be put out of their Byas especially being Ancient and having all this while thought their case good and withal having been somewhat civil now to be told all is out of the way and nothing as it should be and to hear such duties required and to be done in such a Spiritual maner and that it will not serve to huddle them over as they have been wont O this is such a disquieting that they cannot away therewith therefore they count Preaching harsh But better begin again then still go wrong and perish If any hath gone out of his way half the day for want of asking and at Noon one tell him he is out of the way will he say Nay seeing I have gone so far I will not go back now but go on Or though it be more grief will he not rather return then go further out and so never come to his Journeys end he were else mad Our case is such and it is best to be told of it and herein Ministers should deal faithfully laying this as the Foundation of all their Doctrine that in themselves men be utterly lost thereupon denouncing Judgement whereby they may be brought to seek mercy They must herein follow those which have gone before them the Prophets our Savior himself and his Apostles As they must take heed they break not the bruised Reed nor quench the smoaking Flax so they must not give Childrens bread to Dogs We must not give Pearls to Swine and lavish out the mercies of God to Proud Prophane Impenitent persons First the Law must Arrest mens Consciences and they must be rowsed up by it else they will never seek unto Christ for pardon It is necessary we should thus Preach that we may be free from mens blood and that their ignorance or slackness in repenting be not imputed to our coldness in reproving such as more like or approve others wil one day curse the day that ever they heard such sweet-tongued flatterers or unskilful dawbers and they shall finde most favor at the last that deal most plainly Howsoever thus we shall please God and keep a good conscience Neither must thou stumble at those many marks and signs that they lay down whereby to try Faith Love Repentance Sincerity and the like for Gold fears not the Touchstone And they that hear grievous things in the Word if they would tarry by it should hear as comfortable and joyful whereof in time they might have their part but they must taste of the bitter ere they come to the sweet Such as are otherwise would be as it were lulled asleep even to their final destruction If any shun and say we would bring them to desperation they nor we shall not need fear that people be not so easily moved if Preaching humble them we fear not but it will also comfort them Holy desperation I would we could help men to but there 's more fear of desperation and horror for not believing and regarding the threatnings of Gods Word 8. Some stumble at plain Preaching If there were any witty conceits or Eloquence of words or plenty of Quotations of Writers and that in divers Tongues or ancient Stories c. I could like it well will some such say which now I do not A. They that have itching ears to hear the painted words of mans wisdom rather then the plain evidence of the Word of God and seek to delight their mindes rather then edifie their conscience if ever they receive any good it s of Gods exceeding mercy not the course they take These be commonly such as get something into their heads to talk of but yet live licentiously and at large and hence it is that they love such Preaching as is fair and far off rather then that which comes home to search their Conscience and sift them like a sieve But whatsoever they would have Gods Ministers must learn to distribute the Word as becometh the Word and to give that which is most wholesom and profitable for the peoples Souls They must Preach Christ Crucified in a Crucified Phrase The foolishness of Preaching God hath Sanctified It s better to speak five words with understanding which may convince the Judgement and Conscience as it may search the heart and so edifie the Soul in true godliness then Five thousand to no edifying but to fill the brain onely It s the true learned Preaching that open the Scriptures soundly and gather Doctrines naturally to confirm them strongly and apply them wisely and in all this to be so plain as that which is in the Teacher may be conveyed into the Hearer It s true Learning to make another Learn that 's Preaching which may pierce the Heart we may not deal Huckster-like with the Word as men do with their Wares rather to beguile then profit the buyer How little do most conceive when we speak the plainest Assuredly for the plainest Preaching people ought to be most thankful 9. Some take offence at us and our assemblies and refuse to joyn with us publikely and privately because they say our Church is not rightly governed our Ministers be not true Ministers and that there be many foul abuses among us and that we are no Church of God but an Antichristian company c. A. These are they that be too wise and over just that either would imagine a company more pure then is to be looked for on earth or condemn the Church of God to be none because of some wants and blemishes But That company that hath the Doctrine of the Prophets and Apostles soundly preached in all substantial Points and the Sacraments for substance according to Christs institution is a true Church of God though there be blemishes therein If it overturn the foundation it is none as if one want a head heart liver he is no man but a carkase who though he have scars and moles in his face yet having the other parts nay though he should want a leg or an arm yet he is a man Christ never forsook the Synagogues of the Jews though they were greatly corrupted and both Doctrine and life was foully faulty Sometimes two High Priests in one year sometimes others of other Tribes then of Levi came to the place by corruption yet seeing they held the foundation Christ forsook them not Again That Ministry which God hath used to convert many thousand souls is not Antichristian Ye are the seals of mine Apostleship We think a great deal more charitably of them then they do of us as that holding the foundation of Religion they may be saved And though we know that numbers of them be proud and idle persons and such as look not much to govern
Paul and Barnabaâ— arose dissention and Paul complaineth That when he would do good evil was present But for gross things that are reported of godly Ministers usually upon tryal they have proved lyes raised of Malice and not deserved by them And shall the whole calling of Ministers be blemished because some be bad And though it were as they say that Ministers were like Cooks that prepare good meat for others and taste not of it themselves yet the Word is good and it may be profitable to others as Gods Ordinance which is appointed for the Salvation of his people the blessing whereof dependeth not upon the Ministers good life but Gods blessing Noah was saved in the Ark whereof the makers were in likelihood drowned It was our Saviors direction that the people should be ruled by the Doctrine of the Scribes and Pharisees sitting in Moses chair that is preaching his Doctrine though they were not to do after their works And though Ministers know the will of God yet let it offend none that they straight do it not for knowledge is one thing and sanctification another which two are often severed 2. Some say There be contentions among the Ministers themselves and they cannot agree in points What then shall we do I le see them agreed ere I le regard any of them A. It s not to be wondred at if there be differences in some things for here the best know but in part and there still remains scales to be rub'd off and God doth not reveal all his will in all points at once but by degrees and in time and if any would tarry to be Religious till all men jumped in all Points they should never be Religious but perish and will this serve mens turns But what contentions and differences are there between the Ministers of the Church of England True its pity there should be any and we should desire God to cause his truth to break out and to remove the occasions of strife and till they can agree about those few things to proceed by one rule in peace But what differences are they not about the Essential points of Religion or matters of necessity to Salvation but of matters besides the main namely The Government of the Châ—rch or rather the persons by whom and the maner how the same is to be govern'd about which indeed there 's diversity of opinions So about Ceremonies which are not of the Essence of Salvation neither doth the Kingdom of God stand in them So that as the Church is a true Church that is governed either way so may they of each and both opinions yet be the servants of God and be saved both holding the foundation though differently building thereon If therefore they shall agree in all Fundamental Points and all things necessary to Salvation as in the Doctrine of their own Misery Christ Faith Repentance and the like though they leave the other till God shall further reveal they shall do well enough and its more seemly for Christians to minde the Doctrine of Faith Sanctification Love c. then to busie themselves about the Government of the Church The Devil calls them from things most needful to other things less needful more uncertain and dangerous If because of some smaller points of difference they shall shake off all Religion what answer shall they make What if Clothiers should all agree in the main points of Cloth-making till they came to the maner of making up and to the Tillers and herein they should differ should any need stumble hereat and say I le be no Clothier they cannot agree among themselves Why they may be good Clothiers though they differ in this and that of both fashions Let a yong man then go and practice as far as they agree and when they come to the winding up do as he is perswaded best and he shall be Clothier good enough 3. Others say The Minister speaks too fast or too slow or stands too long c. A. Most is his own pains They have thought longer time but short at Cards Tables Feasts Plays and do still Two or three hours at a Feast for the body and as much at play yea an whole day from one sport to another as a Fly from one box to another is usual with most 4. He is rich and then he must needs be covetous or else poor and then contemptible A. Men will finde a very poor excuse rather then none at all so was Christ contemned of his Countrey men But can any Minister so walk but that some which have no love to Religion and to be reformed will cavil against him to colour over their contempt Could John Baptist But he had a Devil Could our Savior Christ No he was a Winebibber a companion of Publicans and Sinners Against Professors of the Word and their Profession of Religion there be that take offence 1. Some say There 's but a small number of these Professors that be so precise most be not so and such as are usually are of the meanest not of the greatest and wisest men of whom but a few are carried after these Preachers to run after Sermons or be so precise in themselves and their families and a contemptible company they be hated of all for the most part A. 1. For their number its small if they be compared with the multitude but by themselves a worthy company and being such a small number it s an Argument that they are approved of God and walk in that way which leadeth to Heaven And hath not this been always told That the way to Heaven is strait and few finde it and so on the contrary The greatest number have ever been deceived and joyned in evil most cryed against Christ Crucifie him for one Elias one Micaiah there were Four hundred Priests of Baal 2. For their baseness that 's not always true though the Church consisteth most of them that are mean yet God hath had and will have of all sorts not excepting the greatest as David Solomon Asa Jehosaphat Hezekiah Ahikam and before them the Patriarchs Job and others So hath not our own Land wanted worthy men of the greatest place as there are at this hour many right godly Noblemen Knights and others of great state and place If this will draw them to the love of Religion there be not such wanting though their number be not the greatest For not many mighty are called And its hard for a rich man to enter into the Kingdom of God from whom for the most part heavenly things are hid and by whom God will not uphold his Kingdom but by mean ones that the glory may be his The poor he hath chosen 3. For their contemptibleness they are not the worse but the better to be liked for the Devil and wicked men will ever hate that which is good They did so by the Prophets our Savior and his Apostles and will do so by their followers let
great ones for gifts revolt and come to nothing They fell being ordained thereunto thou shalt stand though weak by vertue of Election This also comforts when we consider our own frailty Satans subtilty malice and diligence and his great conquests in the World though there be matter from hence to make us humble and fear and stand on our watch yet no cause of despair that we shall fall finally True if we were in Adams case and our Salvation were in our own hand to lose we might so fall but we are kept of God the Father he Elected us and committed us and gave us to the Son to be Redeemed and the Son having so done commits us back again to the Father to be kept by his power Therefore we are in a strong hand and none can pluck us out of it This heartens in the service of God to go on chearfully in duty 5. That a man may come to know and to be assured of his Election Hereof see Downhams Spiritual warfare page 186. where the point is handled This bewrays the wicked cruelty of the Papists who for their own gain keep back this comfort from the people making them believe it were presumption to be assured but they must be of good hope say they and for the effecting of it they must go on Pilgrimage to such and such Saints do such Works make Vows to build such a Monastrey repair such a Church and give thus much to the Priest for Trentals Masses and Dirges that if they come into Purgatory hereby they may be speedily holpen out O what thanks owe we to God that we are delivered from such Tormentors And if any of our Consciences be wounded we we are led to the Free-grace and all-sufficient Merits of Christ and so are bound up and soundly comforted finding that whereon firmly to rest whereas they leave any in as bad or worse case then they found them who having done as they were by them enjoyned are at as great uncertainty as they were before So that we under the Gospel save the extream toil of our Bodies the robbing of our Purses and that which is worst of all the discomfort of our Souls which they under Popery and Popish Teachers undergo and are faithfully dealt with by the mercy of God and Merits of Christ God hath not appointed his Servants to wrestle with Flesh World and Devil and all opposites and left them onely a blank and uncertain hope but an assurance of their Election past and Salvation to come which carries them through all and is the foundation of a good life The Notes of Election are 1. Faith 2. Sanctification 3. Obedience to the Word 4. Love to the Saints as may appear in these Scriptures following Acts 13. 48. Romans 8. 1. Psalm 15. 2. 2 Peter 1. 5. John 10. 27. with John 3. 14. Epistle the first These though some imagine they have but have not as one may dream of great Wealth yet waking is Poor yet as a Rich man may know he is Rich they that have them may and do certainly know they have them Every of which is required to Salvation 1. Seeing the Lord hath left this to be obtained by the Sons of men here on Earth how should this provoke every man with more carefulness then can be expressed to finde out this Pearl If we upon tryal of our selves can prove by these and the like infallible arguments that we have found it then may we rejoyce above all rejoycing yea more then if we were Crowned Kings to day for the priviledges of the Elect are most sweet and admirable 2. O be thankful to God highly stand and wonder at the greatness and freeness of this favor all thy days that he passing by so many thousands as good as thy self should yet choose thee 3. Yea Covenant to give thy Body Soul Life and all to glorifie him in a most zealous and faithful maner As a man choosing carefully an Arrow out of his Quiver looks it should go right and flie far over another O let us do so in the service of God and all good works O what shame is it that such persons as have this assurance should be dull and slow If upon tryal we cannot finde these notes of Election What then Why what hast thou upon tryal O saith some poor soul if there be no notes of Election but these I am in a woful case and yet I have been laboring hard about this matter to make my state good if it might be possible Well you say well that is a good sign Are you utterly lost in your selves Blessed are the poor in spirit Dost thou mourn under the heavy burthen of thy sins Blessed are they that mourn Hearing of Christ dost thou highly prize him earnestly long after him Blessed are they that do hunger and thirst after righteousness And dost thou desire to take up Christs yoke though yet thou findest little power Why these be good signs and marks of Election as well as the other every thing must have a beginning Never leave till thou come to such a pass that thou canst prove thine effectual calling and shew it by good fruits But if thou hast none of these at all no sight of misery no burthen of sin no purpose to come out thereof but hopest to do well though thou livest after thine old lusts O hang down thy head go mourning all the day as one that hath lost his only Son Thou hast no mark of Election but of the contrary we pity them that have Tokens of the Plague upon them but these are infinitely in a worse case these have Gods Tokens upon them even of Gods Enemies and Reprobates whether these have cause to be jolly or no judge you Q. Whether can we be certain of anothers Election or not A. Certainly we cannot by the same certainty that we may be of our own but probably we may and very strongly of some as we may be sure in every true visible Church there be some Elect also we may know particular persons as John the Elect Lady and Paul Clement with others But for certainty we cannot as we know our own by the witness of Gods Spirit to ours and by the assurance of Faith therefore they are proudly conceited that think they have so much discerning as if they be in a mans company a few hours they can judge whether he be the childe of God or not fie upon this arrogancy The Disciples could not do so by living with Judas a good while together but askt Is it I There have been some have gone so far and carried it so smoothly as for sundry years they have deceived many not onely of the people but of wise and faithful Ministersts God knoweth the heart certainly we may guess and the more godly wise any is the better he can discern but very probably and by the judgement of charity we may judge more
to our selves or the use of any lawful means If he set open the door then we may go out but not break away but be content so long here to stay as God shall see meet The world cannot abide to think of death or of the day of Judgement would buy them off yea but to be deferred with much money an ill sign nay many of Gods Servants be much to blame some so addicted to the world as not willing to part with it O ye be of little faith It s base that any thing here should take up our affections from longing to be with our true Inheritance Nay thus some Christians are held lingring indeed and that for wife and childrens sake especially namely to see them brought up and kept from evil courses seeing often the contrary through the want of Parents the wrack of many children As for the most part this argueth weakness of faith in Gods providence especially if their desire be excessive for God can provide for them without us moderately to desire life for this cause or only to do God some other service is tolerable always provided that it be the love of nothing here below that detaineth our affections but that we so esteem of the world and all that is in it as we see no cause in it why it should take up our hearts and make us linger here The causes that should make us desire to be hence should be sin and the desire to be with God sin to chase us hence and the love of God and Heaven the excellency of that place and state should allure us thither Some desire to be gone but it s most ignorantly and desperately for its onely because they be in trouble full of pain have many crosses Thus many make away with themselves others impatiently wish to be gone poor mad fools not knowing what is a coming onely looking to be eased of the present grief O our poor folly also and the earthliness of many of Gods people that are not wearied hence by sin and by their corrupt nature and continual spring of sin that they cannot be rid of but annoys them daily and continually Therefore God is pleased to send them sorrows and pains and with a week or fortnights pain they are made willing to dye that were not so before A great fault of sundry Christians that have their hands and heads so full of business as they cannot desire to be gone nay had need of a twelve-moneths warning to set their matters right This is not Pilgrim-like they may hap not have a week therefore so walk as you may ever be willing to be gone and be ever of this minde that to be gone is most happy and most to be desired 10. Pilgrims the nearer their Journeys end they are the gladder So ought Christians that have passed many years and are grown old to thank God highly that now their salvation is nearer then when they first believed it that they would not their time were to begin again and that they were yong again c. but thank God they draw nearer the shore where they shall arrive at the Haven of rest Ancient Christians near their end have this advantage that they have almost past the Pikes yong ones know not what remaineth for them yea every day a Christian at night should thank God that hath brought him safely one days journey nearer his end then in the morning Many think they grow old too soon too fast if they could make their years stand still as Joshua's Sun they would be glad Verse 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation VNto the former Exhortation of purging the heart he adds this of looking to our outward behavior and conversation among men namely that it be honest good godly and every way such as may not onely not be offensive but may be of good example yea to the very wicked that though for a time they speak evil of us as our nature is to do of every one that differs from us thinking our own courses still to be best yet at last they looking more narrowly and seeing our constancy in well-doing may be enforced to think well of us and whensoever God shall touch their hearts with his grace they may glorifie God and say This is the onely true way of worshiping God and thank God for it and all the means that have brought them to the sight of it The parts are two 1. The Exhortation 2. The Reasons thereof The Exhortation is to godly life and that is inlarged by the circumstance of persons or company before whom namely the Gentiles that is the Idolatrous Wicked and Unbelieving The Reasons 1. That they may be prepared to their conversion by beholding our good life which is set forth by the contrary in former time namely their speaking ill of us 2. That they may glorifie God which is set out by the time namely when God shall please particularly and in a special maner to bestow his grace upon them so that by our innocent godly life led among the wicked we shall provide for our own credit their good and Gods glory which is the thing we should chiefly aym at in all our actions Here observe we first our Apostles order He begins at the right end as a wise Builder he lays a good Foundation then builds on it as a skilful Chyrurgion he first purgeth out dead flesh then heals which else would heal and break out again Reformation if ever if be good must begin at the heart No man can have a good conversation whose heart is Unregenerate and Unsanctified for from the heart proceeds the life if sin and lusts be nourished there they will break out as fire hid in straw or dry wood for our bodies are as apt to execute as our hearts to broach evil For one to purge the Channels and leave the Fountain foul were to lose his labor for one also to pull off the tops of the weeds and leave the roots still were to no purpose The heart must be washen kept cleansed from inward lusts else no godly life 1. This confutes the Papists that talk of good conversation and yet regard not the heart either seek after true justifying faith whereby to purge the same 2. This shews and rebukes the folly of those that think to frame a good life as civil persons and yet never knew the corruptions of their hearts nor what Faith means that purifieth the heart nor make Conscience of their inward lusts Hence it is that they shamefully deceive themselves especially in the first Table and in the sight of a true Christian that can tell what belongs to good conversation Numbers think upon occasion they will never do as they have done but promise great amendment as upon
we know no Reason we should be subject to them He answereth you are free indeed I confess Christ hath purchased and that dearly a happy and blessed freedom for you but this as every other good thing may be abused and stretched beyond the reach thereof as you do this for it s not such a freedom as sets you at liberty to do what you list or to shake off Government and live at your pleasure and which is not to be used as a cloak of naughtiness and carnal liberty but you must use it as those that be freed from sin and the Devil but not from God and your obedience to him but to be his servants and so to obey him as in all things so in this amongst the rest even in obeying Magistracy which is one of his Commandments Here three things are considerable 1. The liberty of Christians As free 2. The abuse of Christian liberty not using your liberty as a cloak of maliciousness 3. The right use of it but as the servants of God all needful to be known that in a right maner we may use our Christian liberty to the glory of God our own good and the benefit of our brethren As free Freedom presupposeth bondage By nature we are all bound till we be freed through Christ. 1. We are all guilty of Adams sin born in Original sin infinitely defiled with actual rebellions whereby we stand under the wrath and curse of God and all evils in this world and that which is to come for ever There is no curse in all the Scripture threatned or executed or any other that God hath in his infinite store-house whereunto we are not lyable and daily subject God is just and no whit of this can be called back a fearful condition 2. We are all the very vassals of Satan and slaves of sin taken prisoners of him in the fall and we have no power of Soul nor part of body but are all fast bound to his will our understanding darkness it self our will altogether averse and rebellious to that that is good carried forcibly to all evil as are also our affections and other parts The Devil holds us as a Captain doth his Castle naturally he rules in our hearts at his pleasure till through Christ we be delivered out of this power of darkness He is the strong man that keeps the house till a stronger then he comes which is Christ alone We have no power to think a good thought to stir a finger in any good though about the matter of our Salvation Our wisdom is enmity against God All our thoughts are onely evil continually It s as impossible for a natural man to do any good as for a bramble to bear grapes or figs nay which is worse and makes up our bondage we cannot see we be in this case believe when we be told it desire to come out of it as being weary thereof nay we delight in it think it the onely liberty spend body goods name soul and all in the service of it the basest master and most cruel the basest work and most woful wages and this yet is worst that we like of it and liberty being offered we loath it No vassal among the Turks that hath been there never so long but yet retains a free minde he would be gone if he might or could tell how but such are not we we have no desire from Satan or sin our bondage being thus made known unto us we are a little the fitter to listen to the freedom here spoken of we being in this most woful bondage God of his infinite mercy found out a way a strange way to free us and that was by Jesus Christ who hath procured our liberty and makes us free This is called Christian liberty because it s purchased by Christ for Christians namely Believers and no others Its a Spiritual and holy freedom not Civil such as the Jews looked for even great advancement in an earthly Kingdom or the Anabaptists dream of which shake off Magistracy nor Carnal such as that of the Libertines which live as they list in all silthiness and procured it is by Christ alone no other could do it It stands in these four things 1. Through Christ we are freed from the wrath and curse of God and all the punishment of our sins here and hereafter and this he hath done by his precious blood having redeemed us and became also a curse for us He was arraigned before a worldly Judge that we might not be arraigned before the Judge of the whole world He was condemned that we might be absolved He dyed that we might live He hath become our surety and so freed us from the wrath and justice of God and his payment was most royal because he was God and by his Resurrection he declared that it was full and perfect So that now to all that believe in him there is no condemnation It hath nothing to do with them for though God be just and will have it once paid yet not unjust to require it twice 2. We are freed from the service of Sin and the Devil which he hath done by the vertue of his Word and holy Spirit working faith in our hearts So Regenerating and Sanctifying us washing us in his blood enlightening our understandings renewing our wills reforming our affections and whole man working a quite change from that was before an hatred of the sin that before was onely loved a love to the good that before was not regarded yea of all sin and of all good with some power to resist and overcome the one and perform the other so that though Satan tempt us yet shall he not have us at command as before though our heart and flesh lust after evil yet the Spirit resisteth it and provoketh to good and sin reigneth in us no longer Thus were Zacheus the Jaylor and Mary Magdalene quite altered from that they were before So among our selves through Gods goodness they that understood nothing to purpose are now enlightened and ashamed of themselves in respect of their former conversation hate their sins and old companions and are turned to love God and to delight in his Word Saints Prayer good Duties have tongues that cannot now speak for their liyes as before but are ready to speak gracious words which before they could not and where before they were lame to any good now they are active and can finde their legs now to carry them to goodness but we are only thus freed in part we cannot do what we would as we would and oftentimes also we do also what we would not yet shall we draw vertue from God by his Spirit in the daily use of the Word Sacraments and Prayer to be more and more freed therefrom till at last we shall attain the same even perfect freedom in glory for ever 3. We are freed from the rigor
wretches that can say They hope to be saved by Christ and that he dyed for them and yet can follow every vain pleasure and wicked lust to redeem them from which it cost even the blood of Christ more worth then a thousand worlds what is this but to set light by Christs death which none can do who hath his part therein yea what is it but to crucifie him again and to make a mock of his death what beastly unthankfulness is it for any to say Christ dyed for me and yet to live in sin nay whosoever have faith to believe their pardon in Christ it purifieth their hearts and the assurance of such a love to us must needs work love again in us and that love will constrain us yet who useth not this shift who flyeth not hereunto as Joab unto the horns of the Altar but as there he found no shelter from the Sword of Benaiah so they that flie to Christ as their refuge having nothing to do with him they shall be cut off and cast down into Hell for ever O that the death of Christ which ought to be the greatest corrasive to eat out sin out of our hearts as which cost such a wonderful price should be made a boâ—ster for sin As beggers go with their licences boldly from place to place so do worldlings sin boldly because they can say O they believe in Jesus Christ and he hath dyed for them c. but as most of their licences being found counterfeit and made under a Bush are taken from them and they themselves cast into Prison So when God shall come to examine those this shall not free them or serve their turn but they shall be cast into utter darkness If you live in your lusts or have the love of any one â—in in you as yet ye have no part in Christs death 4. This may be a great comfort to those that can finde and feel sin dying in them and themselves dead to all sin and the love of any one and that they are renewed to live the life of God and yield obedience to all his Commandments Though this be not as they would yet if their hearts can bear witness with them that this in truth let them be assured they have their part in Christs death Having their part in the latter benefit thereof it s an argument of the former For how come they to be now so changed into an hatred of all the sins which before they loved and such a true and earnest care to please God Flesh and blood hath not so taught them but Gods Spirit and that 's an argument we are his even his Spirit that he hath given us But many that would not willingly offend God for any thing and having failed in the least thing are more troubled then most be at great matters yea and study and strive for nothing so much as to please God yet cannot be perswaded that Christ dyed for them Oh! I fear that Christ dyed not for me will such a one say because I feel such a corrupt and rebellious nature within me and I am often overcome of sin and Satan It s not the mark of such as Christ dyed for that they are freed from sin altogether but that they hate all sin that they resist it and often prevail against the same whereof if at any time they be overcome yet they rise again by unfained repentance and stand up upon their watch for in the best of Gods Servants there will some of the Canaanilist brood remain as pricks in our sides but so long as we keep them Tributaries we must not be discouraged though our corruptions salley out upon us sometimes yet if we make war upon them and chase them home and so weaken them they shall not prevail over us The Church is not in this world without spot except it be by imputation of Christs righteousness for in respect of Sanctification it s but begun to be cleansed and shall be perfected in the world to come Thus in general In particular the two clauses here mentioned contain the two parts of Repentance or Sanctification namely Mortification and Vivification or dying unto sin and living unto righteousness Dead unto sin It s the duty of every Christian in token of his thankfulness to God that hath delivered him from this most woful state to set himself to mortifie his lusts and all maner of evil and that every day more and more Though we cannot be dead to sin at once it being a work of our whole life yet must we be dead to the love of all sin open or secret outward or inward and so dye daily as Christ dyed so should we labor and be more and more dead to our lusts as he was crucified so should we crucifie them c. And can we live in sin that cost the price of the blood of Christ Who would not abhor and cast from him the knife that killed his dearest friend Thus did sin to our Savior Christ it was that which brought him to his death 1. The thing then that best beseems a Christian is to mortifie his vile lusts to finde them out to hate and pursue them to the death to apply all means to the weakning and killing thereof ever hacking at the roots thereof by continual Prayer and Meditation applying the Word Mercies Corrections all to the throat of our Corruptions for as nothing is more unbeseeming a Christian then to be carried away of any lust so this should be our continual exercise to be continually weakning our Corruptions This is true Religion it stands not in hearing Sermons but in mortifying our lusts and bringing our rebellious hearts in subjection to the will of God And as we are to labor for the subduing of all so are we especially of our strongest corruptions that have most foiled us most broke our peace most dishonored God and have been of worst example 2. This rebuketh a wonderful fault in most Christians that howsoever they have general purposes to resist sin and to do well yet think that they are not continually to labor for the mortifying thereof wherein failing they do sometimes yield and give way to their lusts to break out into open evils vain speeches slight oathes worldly talking on the Lords day gaming and the like So for their inward lusts of pride covetousness frowardness security dulness to duties unbelief coldness and customariness in the service of God Alas these they look not after but almost lay the reign on the neck of them so that if they reign not in them yet they break out at every turn and are very rank in them and shew forth themselves grosly to Gods dishonor their own discomfort and the continual breach of their peace with much evil example to others As we would prove our selves Christs let us labor to crucifie the flesh with the affections and lusts thereof let us deal
careful of the souls of others when we have once felt the misery of our own souls and found mercy of God to be delivered therefrom then will we know the worth of souls and be pitiful over others No marvel though so few be careful of the souls of others being there are so few careful of their own whensoever you see any negligent in their places its because the work of grace hath not been as yet wrought on their souls In respect of their Bodies To those that be sick in pain poverty debt prison or any outward distress we ought to be inwardly compassionate and outwardly relieve them as we may we must have bowels of mercy right bowels towards them we must have such tenderness of affection as if we were in the same case we are not born onely for our selves we are but Stewards God sends poverty on them as for the tryal of their faith and patience so of our love we have cause to thank God who hath thus honored us to be givers what have we deserved more then others God as a mighty Prince and House-keeper hath called us all to his Table setting some at the upper end others at the middle as others at the lower end thereof It were no maners in them that sit above to keep all for themselves they must distribute to them that sit lowest of that that 's set before them God is merciful and so should we be yea this is the note of a good man and such were Job and Cornelius such Dorcas yea how pitiful was our Savior this way when he fed the hungry gave sight to the blinde healed the lame c. God hath also made gracious promises hereunto all which may induce us to the performance hereof And thus are we affected indeed when we are ready to hear the cryes of the poor and to relieve them chearfully wherein notwithstanding we must not look for too much beholdingness we must shew mercy to those that have most need and of those to the houshold of Faith we must give out of goods well gotten laying aside somewhat thereof for such uses we must abound more and more being full of mercy and not weary of well doing So when we lend freely not looking so much to save our selves as to pleasure them to whom we lend and in buying and selling do unto others as we would be dealt withal Whereunto may be added our dealing mercifully with those which fall into our danger by forfeiting their Bond not fulfilling their Covenants and the like 1. This condemneth all unmerciful men whether such as will part from nothing but even by constraint hard-hearted having no bowels giving no more then needs must not lending at all or for their own advantage to the undoing of the borrowers or such as do hurt oppress gripe by Usury by cruel letting of Leases selling after unreasonable Rate to the poor buying of them half for nought grinding their faces and flaying their skins by Forfeitures c. so feeding themselves on them and working on their necessities Let all such know That they have no grace in them at all no soundness in Religion no true love of God God also will shut up his mercy from these neither shall they partake of blessedness Though they cry unto him he will not hear them he will be revenged on them in their goods names children souls here and hereafter See Job 20. 10 15. Prov. 22. 22 23. Jer. 17. Mat. 25. 2. This may be a comfort to all merciful minded and liberal handed men They are herein like to God who is merciful and requires of us so to be because he is so as good and faithful Stewards they shall be made Rulers over much They shall be blessed every way for they cause many thanks to be given to God and they have also many Prayers they are blessed in their goods as which not onely encrease more and more but descend from them to their posterity they are blessed in their names they live in credit and reputation and being dead they are much lamented for they are blessed in their children they are blessed every way outwardly inwardly in body in soul here and hereafter The merciful shall obtain mercy The good and faithful servant shall enter his Masters joy 3. For those that be not cruel yet withal not so merciful as they should be let them labor for this grace of pity and to this end both remove the lets and impediments thereof namely Prodigality whereby they waste all become unthrifts unfit at all to do any good and Covetousness whereby they think all lost that goes besides themselves which is indeed the cut-throat of pity and use the means conducing hereunto namely 1. Labor for a feeling of Gods mercy to themselves 2. Visit the poors houses look into their Cup boards observe their cold fare their thin and hard lodging this cannot but affect them as the Samaritan upon his view of the man faln among Thieves had compassion on him 3. If they themselves cannot see them let them take informations thereof from others 4. When they are in any affliction as in pains or sick let them consider the means they have for their recovery as a warm house a good bed wholesom Dyet the Physitians advice and direction c. all which the poor want Whoso doth thankfully acknowledge those cannot but be pitiful There 's yet one further branch of pity We must be pitiful to our Beasts we must use them mercifully and keep them sufficiently yea be pitiful not onely of our own but our Neighbors nay our Enemies God is pitiful this way He feeds the yong Ravens that cry unto him and The Lyons seek their meat from him He openeth his hand and filleth all things living with plenteousness He will not have the mouth of the Ox to be musled and will have the beasts also rest on the Sabbath day This rebukes those which though they pamper them not as some do their Hounds giving them that which many of the poor want and others their Horses are cruel persons to their Beasts as rank Riders which are all on the spur yet in Princes Affairs or cases of necessity men may take liberty this way covetous Misers that keep their Cattel bare and poor Servants that deal unconscionably through their idleness and laziness suffering poor dumb creatures to perish all which hurry up and down by unnecessary journeys or by their journeys on the Lords day whether for profit or pleasure Be courteous Courtesie is an affable milde and lowly carriage of our selves towards our equals and inferiors for its reverence and duty we owe and do perform to our superiors and betters this is in countenance gesture words and deeds our countenance must be amiable not too cloudy and austere we must kindely and lovingly greet one
when he is angry 3. God hates it and such as commit the same 4. It brought misery into the world with shame and confusion upon us all and hath always been the cause of all evils For this the Angels were cast out of Heaven Adam out of Paradice the old world drowned and Sodom burnt c. yea it wounds the Conscience which God hath set in us as a Monitor Notary Accuser Judge and Tormentor 5. It bringeth eternal destruction both of body and soul O who would not hate that Mother which brings forth no better children Besides we shun lesser things therefore should shun this much more we shun crosses exceedingly which yet are so far from hindring our Salvation as that they further the same but sin is the destruction of our souls That sins is worse then all crosses appears by the Devils practice who is that subtile one he had rather draw Job to commit sin against God by impatiency then have power to take away all his goods he did this to bring him to that and its true if a man should break an Arm or Leg or lose all he hath it were not so bad or so much to be shunned as is sin To eschew this is the note of a man that loves God of a man that fears him for eschewing this are Gods Servants commended in Scripture as on the contrary the wicked branded for committing the same We are to Eschew all evil even the least we must not give way unto any one no not the least idle thought or word even one is able to destroy us yea and he that breaks one is guilty of all Yea and All persons are to eschew the same not the greatest excepted Gods Law bindes them be they Princes Magistrates Ministers Householders c. They should eschew it most for by their example they do most hurt and as no mans greatness will bear him out so will not any mans meanness excuse him in doing of evil And as all persons are to eschew it so must they shun it At all times Amonst all the times which the Preacher setteth down there 's none for sin we must serve God in holiness and righteousness all the days of our life Some things be in season at one time some at another but sin is never in season Many make the Lords days the times of disorder and they that will be orderly all the year yet at Christide they take liberty to ryot gaming drinking c. as if those times were not to be as well if not better employed then others We must also eschew it In all places God is the God of all places neither can any place change the nature of sin thou must eschew sin as well abroad as at home in thy House Chamber Shop as well as at Church All kindes of sin are also to be avoided Error in judgement and wickedness in Conversation evil against God our Neighbors or our selves We must also shun and avoid evil under what colour or pretence soever it comes as Usury is pretended to be lawful on the behalf of Orphans to kill ones self to preserve Chastity to separate from the Church lest they partake with the wicked c. whosoever doth command it as appears by the examples of the three Children Daniel Peter and John whose example soever we have for it for we are not to follow even a multitude though of great learned men in evil though it be never so gainful What got Achan Gehazi Judas by their booties Our Savior would not listen to the Devils proffer that of fered him All the Kingdoms of the world and we should be losers if we did gain the whole world with the loss of our souls never so pleasannt for though it be sweet in the mouth it will be gall afterward bite like a Serpent and sting like a Cockatrice for a vain short pleasure to sell our souls to everlasting pain were folly indeed yea though we could bring to pass some good thereby we must not do evil that good may come thereof better that good be left undone then that it should be purchased with Gods dishonor as to steal or take usury that we may do good to the poor c. nay we must so hate and eschew evil as we may eschew the very appearance thereof as to go to a place that is of ill report though having no ill purpose c. and must avoid the occasions leading thereunto as going in the twylight by the Harlots house anger multitude of businesses the company of angry persons multiplying of words c. yea if even things good and lawful in themselves be an occasion of evil and cause us to offend we must forbear them as some in using their recreations break out into impatience and anger and others cannot leave the same in any time better for such to pluck out this their eye cut off this their right hand and to eschew this we must eschew the persons and places where in likelyhood we are to be drawn thereunto as the company of bad persons and private familiarity with wicked doers and that not for any sinister respect but because its evil though haply we may be hated for our labor eschewing especially those sins that be most incident to our nature complexion and calling and whereunto we have been most accustomed 1. This condemns them that be so far from hating and eschewing evil though it be as poyson as the Plague that they love it with their hearts live in the continual practice thereof drink it down like water running thereunto as the horse rusheth into the Battel This is the state of most they are workers of iniquity the whole world lieth in wickedness they love not the means nor persons whereby they may be pulled out of their sins but eschew them and goodness as much as they can What Rebels be these against God their Maker Preserver and Soveraign Being made to honor him will they do nothing but dishonor him and so requite all his blessings will nothing serve those to play with but swords and fire-brands and mortal things nothing please them but to cross God and nothing like them but their own poyson Have they sped so well formerly that have done thus Do they provoke the Lord and not themselves to the confusion of their faces If they have vowed they will have their pleasures and lusts whatsoever comes of it then it must be so what remedy These have no love of God neither is there any fear of God in them They are prophane and godless persons which may look for wages answerable to their work shame and the wrath of God in this world and eternal destruction in the world to come For life is in the way of righteousness but death is in the way of sin and the paths thereof tend to Hell O that these persons would hear the
counsel of Daniel to Nebuchadnezzar even that they would break off their sins by repentance O turn ye why will ye dye acknowledge I beseech you all your rebellions and treacheries against God and that you have deserved hereby to be cut off entreating yet for pardon and mercy through Jesus Christ Turn to God with your whole hearts and learn to know that sin is odious bringing dishonor to God and destruction upon your selves O shun all evil little and great shun it at all times in all places how gainful or pleasing so ever and whosoever commands it or whomsoever you see practice it together with all the appurtenances and occasions of the same Means to evil may be these 1. Labor to understand the ten Commandments and so what is good and what is evil 2. Labor for faith which purifieth the heart from evil even the assurance of Gods love to us which may work in us love to his Majesty and so an hatred of all evil 3. A sanctified heart the inseperable companion of true faith 4. Attend on Gods ordinances publikely the Word and Sacraments and in private use meditation conference prayer c. 5. Watch and pray that we enter not neither be led into temptation 6. Make we a Covenant against evil as Job and David 7. Call to minde the fearful wrath of God and the wages of sin and the examples thereof on many both in Scripture and our own experience as also the hour of death when it will trouble us and lie heavy on our conscience and the day of Judgement when and where we would be loath to meet with it 2. This also rebukes them that eschew some evil but not all nor at all times or in all places Being commanded what will they not do What not for profit pleasure preferment The sins of their complexion and trade they will in no wise leave they run upon things because lawful though they cannot use them lawfully If they can sin secretly they make no conscience thereof 3. This may serve for instruction with rebuke to most Christians and to us that be most ancient professors that though we have a general purpose against evil yet we neither hate it so deeply nor shun it so carefully as we ought nor are so much humbled when we have been overtaken and have fallen thereinto as we ought we complain of our crosses but grieve not so much that we have fallen into sin If one should threaten to run at us with a naked sword or shoot at us whensoever he could finde an opportunity we would be wary and watchful upon our going abroad having an eye in every corner c. O do we thus against sin which watcheth but an opportunity to do us mischief If we would thus do we should not be so often overtaken as we are we should see better days scape numbers of crosses have more peace to our consciences more joy in our death and a freer passage to Heaven But alas we judge even that which is a great evil to be but a little one it pleaseth us if we have any colour for the same as that we have but once committed it that others do so and so c. Thus do we prophane the Lords-day despise his Ministers and run upon all sorts of evils 4. This affords consolation to all such as do indeed eschew evil and that out of an unfained hatred thereof rejoycing in nothing more then when they prevail against it grieving at nothing more then when they are overcome thereby such do indeed love God such fear him in truth and so are beloved of God and shall be everlastingly blessed these shall live happily here in joy and bliss hereafter O go on in this Christian course though the world hate you because ye do not as they do though they call you precise fools because ye dare not swallow such goblets as they do yea though hereupon ye pull danger upon your selves yet must ye eschew evil and so let us It s no matter though we have the worlds frown as long as we have Gods favor and what if we shall miss many a sweet morsel of profit pleasure and promotion if we be free from the gripes and vexations of conscience and the wrath of Almighty God they that now have their sweet meat would one day vomit up their morsels if they could as Judas did who though he rid himself of the money yet could not be rid of his wound of Conscience nor of the Judgement of God upon him were they ever the worse or had they any cause to grieve that they had not a share with him in the thirty pieces And do good This necessarily followeth on the other No man can have his heart truly nor aright set to do good whose heart is not first purged of the love of all evil for they cannot stand in one heart and at once and that man that lives and bears himself in the practice one sin never did good aright in his life neither ever pleased he God Who can serve God in one thing that serves the Devil in another This may serve to rouse up some that fain would do well and many good things they do but some one old accustomed sin which they know is a sin they cannot leave Well there 's no hating sin it will not do well the end will not be good it s but to be almost Christians Some will say Such a Preacher hath prevailed much with me and done me much good but as long as one known sin is lived in all is nothing worth to Salvation It s true a childe of God through strong temptations may be overcome of the same evil which he hates but he both covenants against it is careful that he may not fall into it having fallen he is much grieved He that is not grieved but doth again upon the next occasion fall to it is indeed in a grievous condition Thus from the order To do good is sometimes taken in a strict sence for the performance of the works of mercy whether for body or soul or both Here more largely for that good we are to do to our neighbor enemies that do us hurt or yet more largely for whatsoever God hath commanded in his Word Whose will is a perfect rule of Righteousness and makes that good which he requireth Whosoever would see good days here and hereafter must set himself in body and soul to the obedience of Gods will in doing good No other shall be saved good is the way leading to this end To come to this end we must walk in this way Reasons 1. It s good and amiable of it self as the Lord is 2. God commands it who is our Soveraign Lord and King Thou shalt do thus and thus saith he often throughout the Scriptures for I am the Lord thy God 3. All promises in Scripture of good things here or
Martyrs clearly shew Gideon indeed by reason of the troubles of Gods people in his days thought that God was not with them but it was otherwise Gods eye is not so over them as that he promiseth to keep them out of all danger but so to dispose as that nothing shall fall out to their hurt he keeps them from man and disposes so that when any do befal them the same tends to their good Thereupon they become humbled thereby their Faith and patience tryed in the mean time they are enabled of God to bear them and through him delivered in due time therefrom if not thereby the sooner they enter into Heaven God doth preserve the wiâ—â—ed also and provide for them Though they are preserved from some yet into how many do they fall especially how do they fall into sin daily and how soon they shall fall into Hell who knows The Lord also provides for his own as for the Israelites in the wilderness for Elias in the time of famine for Jacob in Padan-Aram c. many have had experience hereof beyond that they could have lookt for 1. This serves to comfort all those which can prove themselves righteous such may safely depend on God in the very midst of dangers How many or great soever they may be had we but the eyes of faith we might perceive that there are more with us then against us He that is Almighty and All-sufficient careth for us He also taketh our cause in hand so that being wronged we need neither be impatient nor revenge our selves but commit it unto him that judgeth righteously He also will provide for us things needful and therefore must not we murmure grudge or use unlawful means He that feeds the Ravens and cloaths the Lillies will assuredly be careful of us only we must not be wanting unto our selves through neglect of our callings or trusting too much therein but commend our selves therein unto God by Prayer 2. Let such as are not as yet righteous get into the number of righteous persons till then they lie open to all danger are outlaws have no right to any promise neither are under Gods care or protection Oh! could they see their condition they might perceive it to be most fearful but happy is the state of the righteous happy are they whom God loveth and careth for And his ears are open unto their prayers Here note The readiness of the Lord to hear his Servants prayers and to grant their requests the like is elswhere often expressed They are acceptable to him as incense and sacrifice yea he prefers them before those They are available before him the Examples of Abraham Jacob David Asa Jehoshaphat Daniel c. manifest the same They are available to prevent dangers as Hezekiah's Senacheribs Army Available to remove dangers entred as the prayers of Moses and Aaron stayed the Plague therefore when God was not purposed to grant a thing he bade his Servants that they should not pray as Jeremiah Pray not for this people yea protested that though Noah Job and Daniel should pray yet he would not hear them he is a Father merciful gracious full of pity and compassion If earthly fathers can give good things unto their children asking them how much more will the Lord unto his He cannot deny the prayers of his own children endited by his Spirit and offered in the Name of the Lord Jesus who sitteth at his right hand yea he heareth not onely the eloquent and large prayers of his Servants but even their stuttings as Hezekiahs and when there is no voyce but sighs and groans as Hannahs and Jonahs in the Whales belly For prayer is the labor of the Spirit and Heart and God delights in such prayers though he will have the voyce when it can be and looks that men should pour out their hearts and wants at large yet he will accept of such prayers as come from the sincerity of upright hearts But every kinde of prayer will not pierce the clouds and come into Gods presence and prevail with him but such as are according to his own will prayers made in understanding not like those of the Papists in an unknown tongue or those amongst our selves which use the Creed and ten Commandments as prayers or theirs which mark not what they say whose Prayers are meer bablings Prayers also in sincerity Prayers in faith knowing that we are reconciled unto God through Christ Prayers in repentance in love fervent Prayers continued Prayers with fasting not prescribing the Lord either the time means or maner of our deliverance See Psal. 145. 18. Jer. 29. 13. John 5. 15. Mark 11. 24. Psalm 66. 18. Proverbs 28. 9. 2 Tim. 2. 19. John 9. 31. Isa. 58. 9. 1 Timothy 2. 8. Isa. 1. 15. Psalm 51. Daniel 9. James 5. 16. Luke 18. 1. Romans 12. 12. This hath been the strength and defence of this Land and if it were not for Prayer and the remnant of the righteous that cry to God night and day both publikely and privately and stand in the gap to avert his indignation we could not but have looked for some heavy judgement on this Land ere now the iniquities thereof do so fearfully abound and that in every corner such as are the contempt of his Word Sacraments and Servants horrible Blasphemies Sabbath-breaking and the like yea which of us having prayed aright have not had experience of the truth hereof even that God hath many a time and in many particulars given ear unto our desires and granted our poor Prayers There is none that can hear or help but he and it s his honor to right the cause of his poor Saints and Servants This his readiness to hear their prayers appears diversly as that 1. He makes a way for them by his sons blood to come to him which else they durst not 2. He gives us his Spirit to work faith in us and to wash us clean and to embolden us to call him Father and to pray aright who knew not how to pray of our selves It s a sign that he hath a minde to hear us who puts a Supplication into our mouthes 3. He commands us and sets us on work so to do 4. He hath also promised for our better encouragement to hear us and grant our requests Obj. But have not Gods Servants with David complained that the Lord hath not heard them A. True But not in respect of any unwillingness in him but sometimes because they pray not aright or that they pray the more carefully or to try whether they will continue or break off by and by as our Savior did by the woman of Canaan or for that he would have us set the more short by it when we have it and be the more thankful and use it the better else soon gotten and soon forgotten lightly come
acknowledge Christ Jesus and our Faith and Hope of Salvation in him as of whom the Prophets foretold and who did every way for time place maner c. fulfil their prophecies of him This we must believe with our hearts and confess with our mouthes in this Faith we must both live and dye The like might be instanced about Justification if by Papists we should be called to an account Thus Moses came often before Pharaoh to justifie his demand thus Elias did acknowledge and maintain the true God and his pure worship against Ahab and his false Prophets so Daniel and the three Children so the Apostles so the Apostle Paul so the Church of Pergamos so the holy Martyrs they could not be drawn from the truth either by promises threats or torments so in this Land in the days of Queen Mary Gods servants shewed good skill in the Word and made known their Christian courage Reasons hereof may be these 1. That it may appear God hath some that know and love and will defend his Truth as the Devil also the contrary 2. That we may declare we be not ashamed nor afraid of men to confess the cause of God 3. That we may confirm our own consciences and may also if possible win others to the truth as Paul had almost done Agrippa No doubt many standers by were won by Pauls defences and the Martyrs and not a few weak ones confirmed the rest being left without excuse 1. This condemneth that horrible wicked practice of the Church of Rome in keeping the people in miserable blindeness and holding it a deadly fin for them to read any part of Scripture in a tongue they understand or any book touching the true Faith and Religion nay read both Scriptures and Prayers to them in an unknown tongue and lock up all knowledge from them and means thereof like the Scribes and Pharisees that took away the Key of Knowledge How shall they then be ready to give an account of their Faith They must believe as the Church believes and that is all they can get onely they preach to them in their own language which yet is but lyes and errors for truth This is most gross robbery of the people Christ bid Search the Scriptures they charge the contrary and curse them that do It s cruel tyranny and murther of their souls they take away their weapons that they may make a prey of their souls as the Philistines did from the Israelites to keep them under Those are not of Moses his minde that wished That all Gods people might prophesie nor of St. Pauls That the Word of Christ might dwell in them richly in all wisdom c. None have need to be discouraged from seeking knowledge for most be too careless and lazy 2. This rebuketh the gross ignorance of most part of people that notwithstanding this light that we have and so many helps of preaching liberty of reading and so many Books of all kindes and of the grounds of our Religion yet know not what they hold nor what be the points of their Religion but as Market news they hear they must serve God and come to Church and must be saved by Jesus Christ but to prove that he is the true Christ or that they must be saved by him and by no other in whole nor in part or that the Scripture is the Word of God they are altogether ignorant and so might be carried away to any Religion This is an horrible sin especially considering the helps and liberty which we enjoy What notorious carelesness is this must we not buy the truth prize the truth know it hold it fast not part therewith Most have such skill in worldly businesses that they are altogether unskilful in the Word regard not the means of their Salvation This is condemnation that light is come into the world and men love darkness more then the light O how many perish for want of knowledge yet are there some which having knowledge but not the love of the truth nor Faith in God will flinch from it if ever they be tryed for there is no hold of him that loves not the truth though he have never so much knowledge as we may read of Dr. Pendleton and others in Queen Mary's time Such if they be in company of Papists of Cavillers or Railers they can stand or sit still and say nothing How would these confess the truth with peril of their lives when they be affriad of a great man c Let such know that Christ esteems them as his enemies For he that is not with him is against him they being ashamed of him in this world he will be no less ashamed of them on the last and great day 3. O then let all of us labor for knowledge and to be grounded in our Religion and to know the points of Catechism and be able to prove them by some place of Scripture so as we may be bold to believe them and stand to the defence of them To this end we must give ear to Catechizing read the grounds of Religion and study the Scriptures in humility and with Prayer having a care to know the will of God and to be guided by it and to stand in the defence of it to Gods glory against such as oppose it This is the glory of a man of a Christian to make confession of his Faith in Christ and stand to the defence of it this God may justly expect of us it hath been performed by them which had not the hundredth part of the means which we have O let us both love and live in the Truth sticking close thereto whatsoever it cost us And if at any time we shall hear it spoken against we must have the zeal of God in us to stand in the defence thereof Thus confessing Christ here among men he will confess us before his Father in Heaven and his holy Angels Of the hope that is in you Faith and hope must be rooted in our hearts ere we utter the same with our tongues In vain do we talk of things whereof we have not the inward feeling With meekness and fear Here 's the maner for good things must be done in a right maner we must temper our courage and zeal in setting out the truth with meekness and fear we must avoid pride and insolency by forgetting our places or those we have to speak to or breaking out into violent speeches mockings gibings or such like for so we may do much hurt and this is unbeseeming the Spirit of Gods Servants Besides the things we speak of being the matters of God our speech and behavior must be sutable thereunto This rebuketh the preposterous zeal of some which defending the truth and a good cause forget duty and respect to their Superiors and break out into violent and unseemly speeches and be at defiance by and by and straight condemn
God to come and yet they feared nothing Note that wicked men fear not Gods judgements Thus was it with the Sodomites with Lots sons in law with the Israelites This is indeed a token of a wicked man as being an argument of unbelief Atheism and hardness of heart and that they are mad on their sins These are sure to fall into destruction This condemns the common unbelief and impenitency of most men for though they hear Gods judgements denounced against sinners and that they hang over the pit of Hell and that he will judge Whoremongers and Adulterers c. and that no such shall inherit the Kingdom of Heaven and that they are thieves for every bit of bread they eat that if they come to the Sacrament without their wedding Garment they shall be bound hand and foot c. yet they fear no colours but go on like blinde Bayard People were of old afraid of Purgatory but these are not whatsoever can be said of Hell or the day of Gods dreadful judgement But they that now fear them least shall one day feel them most whereas Gods Servants which tremble and humble themselves with David Habakkuk and Josiah hiding themselves with God shall escape and they that fear them least before they come and are boldest in sin they are most stricken with horror and most cowardly when they come as Ahaz Saul Belshazzar c. Wherein few that is eight souls were saved by water Here 's the proper use and end of the Ark The preservation of Noah and his Family from drowning By souls we are to understand men and women and by being saved their temporal deliverance 1. In that the Ark preserved them and was not overturned with the raging of the waters and that Noah with his were not choaked being so long there with beasts Note That What God will have a thing to do though it seem never so weak or unlikely yet it shall be sufficient to effect it as Sampsons jaw-bone the compassing of Jericho Daniels pulse which he eat the Whales belly for Jonah Jordan to cleanse Naaman so by the foolishness of Preaching by the Ministery of a few mean men to speak of in comparison to convert the Gentiles c. If God shut up Noah in the Ark he shall be safe enough yea and how many poor live and prosper with a short and bare allowance and many of them in sickness get up with poor help and means O the happy condition of Gods Servants what means soever they have if God bless the same they shall suffice to do them good Hereof how often in time of danger when means have failed or weak means onely were to be had have we had experience 2. In that Noah with six other righteous persons besides himself were preserved Note Both the reward of righteousness though not for merit but Gods mercy and what a dignity and priviledge it is to be righteous one such is more worth then ten thousand others As they are the glory the wicked are the dross so do they finde that godliness hath the promises both of this life and that which is to come O what a provocation and encouragement ought this to be unto us to labor to approve our selves to God to be righteous in Gods sight and to walk with him Such shall be preserved from all evil of body and soul for those that be otherwise they lie open to all judgements here and to eternal destruction hereafter O that men could believe the odds between the one and the other Cham being with his Father in the Ark was preserved from the Flood but after was cursed and condemned for his sin and is in Hell Note both that Its good to be near the godly The place and they that be with them fare the better for their sake as Laban for Jacobs and Potiphar for Josephs wicked Jehoram for Jehoshaphats all in the Ship for Pauls and here Cham for Noahs and none can be saved by any other bodies goodness The soul that sinneth shall dye and every one shall be saved by his own Faith C ham perished though he had Noah to his Father who was such a good man Note further That Though the wicked both may and do often escape bodily dangers as Cham did yea live wax old and grow in wealth c. yet they shall not escape the everlasting judgement of God for their sins While they continue their sins whatsoever their prosperity be their judgement sleepeth not neither doth their damnation slumber 4. In that of those which were saved from drowning being but few yet one was not saved eternally Note That It ever hath been is and will be that a very few have been or shall be saved thus you see it was in the old world So was it under the Law when all the Nations lived without God in the world onely God was known in Jury yea though Israel was as the sand of the sea yet but a remnant of those were saved How few in the wilderness but were disobedient how few under the Prophets but were idolatrous and stiff-necked In the days of Christ where was faith to be found and now not to speak of the Jews Turks and Pagans even among Christians doth not the love of most wax cold Narrow is the way to Heaven and there be few that finde it Many are called but few are chosen Gods people are a little Flock Faith and Repentance without which none can be saved be so difficult things as few attain them An Hypocrite and civil man may go far but come far short If indeed to speak two or three good words at ones death were a sign of repentance as numbers hold or Heaven were so easily come by in vain did Gods Servants humble themselves and labor to cleanse themselves in innocency I would never care for coming into Heaven if it were so easily obtained as the Arrian at Norwich about to be Executed said to one standing by Do you think Christ would forgive me if I did confess and believe in him and acknowledge him O saith the party without all doubt he would To whom the Arrian If your Christ be so easily to be entreated I 'le never believe in him But not every one that saith Lord Lord shall enter into the Kingdom of Heaven Faith and Repentance with the change of a man is the greatest work in the world Though we cannot judge the precise number of those which shall be saved neither yet who they are yet generally this is true That in the visible Church but a few shall be saved We must not therefore content our selves to do as most do or the rest of our Neighbors do but rather as the fewest do else we can never enter into Heaven or be saved we must crowd and strive hard and labor to be of the number of those few which shall be saved we must give all
denounced against Chor azin and Bethsaida may well fit us it shall be easier for them then for us Do we so requite the Lord bring we forth nothing but sowre Grapes Assuredly were it not for an handful for some small remnant yet left amongst us we might have lookt to have been ere this as Sodom and Gomorrah our wine being as theirs for our sin is as theirs Most are like that ground which beareth thorns and bryars whose end is to be burned the means they have will but encrease their sin and damnation 2. This rebuketh many whose fruit is nothing meet for him by whom they be dressed we live not as if we were in the noon-day but in the twy-light our conversation is not such as becometh the Gospel 3. For such as have received special favor from God and made their Covenant with him of true obedience they must walk far otherwise then the men of the world They must not be covetous as they that know no better inheritance then the world they must not be proud as they that know no better garments then these rags and clouts being altogether ignorant of Christs righteousness So we must not talk of worldly matters on the Lords-day as heretofore we must not spend our time in gaming sport or too much merryment or idleness as before If we be guided by the Spirit of God which the world knoweth not let us shew it by our fruits and so much as we hope to differ from them in our latter end so let us differ now To have wrought the will of the Gentiles This is not meant of every particular person of the Jews that were written to in this Epistle that they thus walked as the Gentiles and it may be some of the Gentiles were restrained and lived soberly but this he understands of the body of them both But how came they to live after the lusts of the Gentiles They lived amongst them and so became as bad as they Whence note That Bad company is very dangerous Solomon forbids it and so doth St. Paul David also clears himself of it he could not away therewith See Prov. 1. 10. and 23. 20. and 24. 1. 2 Cor. 6. 17. Psal. 26. 4. and 119. 63 115. In the Law its forbidden to touch a thing unclean as a dead corps This did morally signifie meddling with sin and sinners Using bad company we can neither keep a good course nor a good conscience we shall quickly learn their evils we being apt schollars hereto and our nature like tinder and gunpowder readily set on fire None can walk in the Sun but shall be tanned nor touch pitch but he shall be defiled nor be in a Mill but he shall be dusted nor dwell with a Collier but he shall be smutted so cannot any frequent the company of wicked men but he shall be harmed hereby yea how can any converse with such and not be accessary to their sins at least through their untimely silence not reproving or admonishing them for the same and so consequently partaker of their plagues O then as we would avoid the company of those that have the plague lest we be infected thereby so le ts shun the company of those which are tainted with foul sins lest destruction come upon us The Lord calls upon us to come out and depart from such Jehoshaphat escaped narrowly with his life for being with Ahab and questionless not a few have smarted for being familiar with the wicked When we walked in laciviousness lusts Hereby is meant all sorts of uncleanness and the provocations thereto as fidling dancing mixt sports of men and women filthy talking ribald jesting unclean songs lewd ballads whorish apparel idleness c. These are so common that it s even a death to people to be held from them we can scarce see a yong man or woman in whom some one or other flag of wantonness hangeth not out Are not these works of darkness shall such inherit the Kingdom of Heaven O that the disorder of such were pulled down and that they would in time repent of their wantonness and lusts which will else cost them full dear one day and was never so sweet but it will prove as bitter Excess of wine Another lust of the Gentiles which we are to avoid the immoderate use or rather abuse of wine and strong drink Wine is the good creature of God made for good use and God hath given us liberty to use the same and that both ordinarily according to our ability so as it may be for the health of our bodies and strengthning the same the better to serve God in his worship and our callings and in time of weakness of body or minde and extraordinarily as in times of great and solemn rejoycing so of thanksgiving to God for deliverances and mercies and at marriages or such meetings of friends wherein not onely what 's for necessity is allowed but also what 's for delight and so a more liberal use thereof then at other times yet even then moderation and christian sobriety must be retained we must no further make use of wine but as thereby we may be fit to praise God or otherwise to do good But the excessive use of it to drunkenness is abominable and often prohibited Besides it s not onely odious to God and so all good men but it s even vile in the eyes of the Heathen insomuch that they have made many severe Laws against the same and uttered many excellent sayings against it It puts God as it were ouâ— of place and makes one's belly his God for that he serves more then God cares for it seeks to please it more then God nay to satisfie it he cares not to dishonor God It s also a wicked abuse of Gods benefits and a means to dishonor him which ought to allure us to love and serve him it makes a man also unfit for Gods service we be unfit at the best but when the head and heart are oppressed with drink we are then as blocks and beasts unfit for any good work in Church or Common-wealth unfit to govern or be governed unfit to follow our Callings yea unable to cover our own nakedness as it was with Noah Hence it is that Magistrates and Ministers whose callings are of greatest use and necessity do flatly forbid it it makes a man also fit for all evil as to swagger swear curse rail mock to talk filthily to scoff at Religion and the Servants of God to commit whoredom as Lot to quarrel fight stab kill daily experience shewing most frays proceeding from the pot to thrust their wives out of doors beat their Children play the mad men fill all places with filthy vomiting c. It s reported that one being tempted to whoredom murther and drunkenness and thinking that he must needs yield to one of them for that adultery
cry for mercy and pardon and if it be possible turn from this base vice renounce hate detest vow covenant swear against it pray also to be kept therefrom avoid all company of lewd ones which will either by flattery allure you or if you yield not to them reproach and mock you But what do I speak to them that have lost their wits Is there any hope of repentance for such Well yet nothing is impossible to God The harder it is labor the more and weep and lament for that is past redeem the time to come give your souls and bodies to please God in all good life and sober conversation you have spent your goods and time hereon do so no more If thou wiltst not be perswaded but go on still and hate to be reformed thou mayest look for some one or other dreadful judgement to be here inflicted on thee and at thy death to be cast into utter darkness who hast wallowed in the works of darkness and for thy drunkenness to drink off the full cup of Gods judgement for ever and ever Neither are common drunkards onely to be rebuked but such also as will now and then drink with their friends and sit so long talking and bibbing or gaming and drinking that they be caught and are scarce wise enough to finde the way home they may count themselves wise men but Solomon saith nay to it they shall not be counted innocent Nor are those only to be condemned that be so drunk as they be like beasts but even such as take delight to quaff and to carouse and spend their time in swilling having yet strong brains to bear it and herein they glory that they can drink others under-board and because they be never so drunk but they can carry it away therefore they think themselves no such persons but they are as bad drunkards and as guilty as the other they waste as much time as much wine or strong drink as the others they waste also their substance and delight in this course nay haply they drink much more then the others for some are so weak brained that a little tâ—rns them over There 's a wo denounced against such their brain was not given them for this end but for the service of God they should prove their strength in good things and strive to exceed others in goodness not in dishonoring God by abusing his Creatures There are also that delight to see others drunk that allure or enforce them so to do to delight herein how horrible is it how ill a sign no childe can delight to hear or see his father misused he is else a bastard not a son Gods Children delight in his Commandments in his Sabbaths in his Saints in the publike performance of his worship contrarily they are grieved and vexed as David and Lot at the dishonor which is done unto him so are not the wicked but God will laugh at their destruction and mock when their fear cometh when judgement cometh those mourners for sin shall scape when as these rejoycers therein shall not go unpunished and who indeed could laugh to see a man running on his own sword or casting himself in the fire To make others drunk enticing them hereto and to this end under colour of kindeness to drink to them often as is usual in Gentlemens Butteries and Cellars in Inns and Taverns c. where men will be at great cost to dishonor God this also is fearful these be zealous Servants of the Devil But if one should allure another to go in such a way where he were sure to fall into a pit or be drowned or be robbed c. would not every one cry out of such a treacher no less treacherous are those which make others drunk We are willed indeed to provoke each other to love and good works to call one another to the house of God to exhort and edifie one another but in no sort to destroy one another as those allurers and enticers do To compel others to drink till they be drunk or to drink more then they can bear is usual to refuse is accounted of sundry ruffians in our days a matter of great disgrace which they will not put up and therefore stab or challenge to the field those that will not drink as many and as big carouses as they that have begun them What inhumanity is this what folly hath nature made all alike can one of low stature reach as high as he that is far taller can a weak man bear as heavy a burthen as a strong man Besides what greater wrong then to force a man to do that which will hinder his health shorten his life wound his conscience and destroy his soul But especially what an outragious wickedness is this against God cannot we our selves be content to do wickedly but as ringleaders we must enforce others whosoever scape such traytors shall not What woful wretches are those have they not sins enough of their own to answer for but they must needs desperately pull other mens sins on their heads whereof they themselves are the principal cause For those they shall answer on that dreadful day Against such shall Ahasuerus his injunction though an Heachen rise up for their condemnation It s the duty of all those which as yet are free from this sin to be truly thankful to God for keeping them therefrom They must also endeavor for the time to come to avoid the same with all the occasions inducing thereto God gives us his benefits to provoke us to well-doing we must not use them to sin like the Mastiffs that flies in his face that gives him meat Wiltst thou so foully dishonor God shall thy body and soul appointed for Gods service be for the service of the Devil in this base sin Wiltst thou thus make thy self unfit for any good in danger to run into any evil Wiltst thou so disguise thy self as to make thy self a scorn so abuse Gods creatures to hazard thy health bring diseases and untimely death on thy self Wiltst thou so wound thy conscience and provoke the Lords judgements against thee here and hereafter O God forbid Be earnest always with God to keep thee see the ugly face of sin think of the judgements denounced and lighted upon many that are past help how pleasant soever it be at the first in the end it will bite like a Serpent Flie from Alehouses and Taverns as from infected houses think it an odious disgrace to be seen in any such house except in travel or for necessity flee the company also of such as are addicted to this vice as infectious and dangerous together with their enticements and provocations follow also your calling diligently whereby both this and other sins may be prevented together with the judgements due thereto 4. It s the duty of all those which are in Authority to set themselves against this sin whether Ministers Magistrates
Have no league of Amity with them to have common friends and enemies as to help them against their enemies or crave their help against ours There be some that speak minsingly of the Religion of Rome as that there be indeed sundry differences between them and us but that they are petty and mean ones and of no great moment but such as if we would yield a little and they a little there might be a reconciliation made Wo be to such dawbers that would go about to reconcile God and the Devil Light and Darkness c. There are sundry differences which are main ones and against the foundation and such as except they will renounce we neither can nor must ever joyn with them So of the Papists themselves some will speak very favorably O they be good honest men and many good things they do if it were not a little for their Opinions c. Do such speak wisely they be abominable persons for they be Idolaters and those God calls abominable worshipping other Gods and the true in a false maner namely in Images If they were Murtherers and would take away our lives Adulterers and would abuse our wives Thieves and would take away our goods O we would cry out upon them and say They be abominable but we have no feeling of any thing which hurts our souls nor of that which is foully against God and his glory it s an Argument of self love and little grace It should go more to our hearts that its against GOD and his glory then any thing that were against our selves any way We ought to pray to God to convert them or remove them and that they may be curbed and their eyes may fail ere they have their desire of Toleration of their abominable Religion For the Idolatry among our selves Some conceive of God as of a God onely merciful and not just which emboldens them to go on in their sins without fear or care supposing that when they have abused him at their pleasure all their days if in the end they utter but a few good words to him he will be as well pleased as if they had served him all their time This is to conceive an Idol and not God for he is as just as merciful the one no more then the other Sundry also among us make a god of their Belly Profits Pleasures Honor Children Ease c. seeking onely these setting their heart and delight in these trusting in these yea to compass these not caring though they offend God for whatsoever a man loves more then God or trusts in besides God he makes it his god Thus the glutton makes his Belly as the covetous man his Wealth his god O vileness and extreme baseness We that live under the Word preached should learn to know God to be All-sufficient and to labor to make him our portion and inheritance our joy and our castle He that hath God hath all he that wants him in the midst of all hath nothing Blessed is the people so the person whose God is the Lord not who are wealthy have great friends c. and who accordingly love him above all set him up in their hearts trusting in him onely satisfying themselves in him yea him alone and loving all other things in and for and under him Others there are that profess Religion and worship God indeed but in a false maner they pray but depart not from iniquity hear the Word but hate to be reformed are baptized but keep no Covenant receive the Lords Supper but without Knowledge Faith and Repentance but God he is a Spirit and therefore will be worshipped in Spirit and Truth They that worship him as most do they worship an Idol namely Such a God as is content with the outside with Ceremonies but so is not the true God the service of such is abominable against such judgements have been both denounced and inflicted See 1 Sam. 15. 23. Psal. 50. 16. Isa. 1. 11. and 58. 5. Jer. 7. 4. Ezek. 14. 33 27. Mic. 6. 7. Our outward worshipping of God must proceed from our inward Knowledge Love Fear and Trust in God and must be joyned with obedience and Reformation If thou repentest not of thine Hypocritical service thy wages will be according to thy work This makes Gods enemies speak ill of our Religion and hold off even because though indeed we worship God and profess well yet our peoples lives be so far wide we that enjoy the Gospel and the true means of the right knowledge and service of God ought not to worship the true God onely but in a right maner What though we be not Idolaters we cannot almost be so though we would yet we may and without repentance shall certainly perish for our ceremonious and Hypocritical serving of God and so much the rather because we had the means to bring us to the true knowledge of him which is denyed to the common sort of the Papists Assuredly we shall lose all our labor if we use it to no better purpose and our souls too among the Hypocrites Verse 4. Wherein they think it strange that you run not with them to the same excess of ryot speaking evil of you HEre 's the prevention of an Objection If we should now break off might some say and no longer live as we have done but take the course that you prescribe we should be wondred at as an Owl among Birds They would think strangely of us as of fools and mad folks and hate us and speak evil of us that we should not be able to abide it Others also might say We which have followed your counsel have made our selves a gazing stock and pulled all men upon our tops even those that liked us well before speak ill of us and what we shall do we know not The Apostle Answereth I know it is so with some of you and will be so with the rest but be not dismaid for as it s set down in the following Verse they shall answer for this wickedness at the time which God hath appointed when we shall receive the Crown of glory for our well-doing and constant continuance therein In this Verse note 1. The minde of the wicked towards Gods children their course seems strange to them 2. The effect hereof in their words They speak evil of them 3. The ground or reason hereof For that they run not with them into the same excess of riot Wherein they think it strange Hence note that Such as mean to renounce their sins and take an holy course shall finde much opposition undergo the hatred and ill will of most Lot was wondred at in Sodom as doubtless the old world wondred at Noah for making the Ark and Pharaohs Courtiers at Moses his choyce Michol mockt despised David in her heart when he danced before the Ark Nebuchadnezzar wondred that the three children refused to bow to his Image which others did Festus thought Paul mad In
then more sparingly to us more plentifully then under types to us the body is revealed 1. This confutes those that think that those before the Law were saved one way they under the Law another they under the Gospel another 2. It confutes them that hold That every man is saved by his own devotion and religion whatsoever it is so he be zealous in it and live orderly This they would prove hence namely That the Jews were saved by observing of a few Rites and Ceremonies a false foundation must needs lay the building under foot Do not we see that when they were even most zealous in Ceremonies that yet the Prophets cryed out that God was not content but called both for Faith and Love Besides what a folly is it to think that every man shall be saved by his own Religion Is any thing pleasing to God but that which himself hath appointed in his Word not our conceit but his wil is the rule of his Worship The Word sends us to Christ in whom alone God is well pleased without him there 's no Salvation for any 3. It confutes those among our selves which hope to be saved by their good meaning good prayers civil righteousness by their repenting and crying God mercy c. All these are blinde Sodomites they grope for a door where there 's none wil but hit their heads against the wal to their destruction O how happy are we that there being but one way of salvation known but to a few it should be so clearly made known to us were we so happy as to make it good to our selves That they might be judged according to men in the flesh c. Here note from the end of the Gospel that The Gospel calls for sanctification and all the parts thereof for as the Law hath Commandments so hath the Gospel it cals for faith and repentance and in this latter obedience to all the Commandments of the Law The differences are 1. The Law requires obedience but gives no power the Gospel doth both 2. The Law requires strict obedience to the utmost the Gospel requires an upright endeavor onely and to believe in him who hath performed it perfectly The Sacraments and Sacrifices of the old Testament called for this even for truth of heart for faith repentance God bade them circumcise the foreskin of their hearts and under that Law of purging all leaven out of their houses the people were called to repentance So Baptism and the Supper of the Lord the appurtenances of the Gospel call for Sanctification And doth any thing more cal for mortifying of our lusts living to God then the death of Christ for sin wherein we see how hainous a thing sin is in Gods account as also the unspeakable love of God to us in giving Christ thus to dye for us The death of Christ should be a great corrosive to eat our sin This was the end of Christs suffering for us Will Christ dye for a man and yet have no use of him after but that he may live as he list assuredly God would never cause his Gospel to be preached but to bring men to Sanctification 1. This confutes as well the Papists for affirming that we preaching Justification by Faith onely preach a doctrine of liberty to sin but on the contrary this doctrine doth notably establish good works as those among our selves that cry out upon going to sermons O say they we see none worse then they they will deceive they will cut their neighbors throat but of most this is a lye but if some be so let them know that the Gospel teacheth them not so to do 2. This rebuketh those carnal wretches which live under the Gospel yet abide still in their sins They think the Gospel brings onely tidings of salvation but requireth no amendment or mortification If Paul Tit. 2. had gone no further but stayed at Bring salvation we should have had a number of Christians but his other words teaching us to deny ungodliness and worldly lusts and to live soberly c. O this part they cannot away with so they could willingly hear Come unto me â—ll ye that are weary c. but not take up the Cross but God hath joyned them together and they cannot be separated he that hath the one must have the other as he that was to have the inheritance was to marry Ruth Hence it is that multitudes have in their mouthes They hope to be saved by Christ and yet remain in their lusts without mortifying the same or giving up themselves to God in an holy life Thus is it with ignorant persons prophane persons civil persons worldlings and hypocrites What impudent wretches are these They hope to be saved by Christ and yet live in their sins thus making Christs death to be a license to all evil Sundry deceive themselves in these days some content themselves with an outward profession some are haply at some times humbled and thereupon conceive themselves to be converted c. but let every man try himself by his Sanctification If this was required of them that lived before Christs coming who had dimmer light and more sparing means and promises then we then think what 's required of us that have heaven set open to us and all the Fathers minde revealed yea Christ dead risen ascended and all fulfilled 3. For Gods children which do indeed hope for Salvation by Christ and have yielded obedience to the Gospel in some measure there is nothing that can become us better then to labor to profit in mortifying our lusts and to shew the fruits of the Sprit more plentifully and powerfully in our lives Every Sermon and Sacrament should put new life in us For what is the profiting by the Gospel but to dye to sin and live to righteousness daily by an effectual knowledge of Christ Jesus O it s our great fault that we grow so slowly that we get not a full mastery of our lusts that sometimes we shrink at the yoke of Christ as thinking some part of it too strait and desiring more liberty who yet thought we could never do enough for the Lord O that our actions should favor so much of the flesh and so little of the Spirit O that we might encrease in our zealous affection to God for his love in Christ and for the Gospel and that our behavior may be daily more answerable thereto as our Salvation doth more nearly approach Vers. 7. But the end of all things is at hand be ye therefore sober and watch unto prayer THe former part of this verse may be either a reason of the exhortation past and that from the shortness of the time to come or of the Exhortations ensuing unto sobriety watchfulness in prayer charity hospitality c. The end of all things is at hand The end of all things not of men onely or of some creatures not
s through too much earthly-mindedness 3. Le ts labor for such grace as whereby if God call us forth to suffer we may not onely not flee back but endure any thing and that with joy To this end we must 1. Endeavor for a sound Faith and assurance of Gods love to us in Christ that so we may so love him again as we may suffer for his Name and being assured of our deliverance from everlasting pain and that he hath freed us from shameful sufferings which for our sins he might have brought us to may endure these glorious sufferings for his Name joyfully Being thus assured of his love and thereupon of eternal happiness in heaven we will be content to suffer any thing to obtain it 2. Withdraw our mindes from earthly things and set them on heaven and heavenly things as our onely treasure 3. Mortifie and subdue our lusts and affections bringing our hearts in subjection to God in all things and bearing our present afflictions quietly and comfortably This joyfulness in sufferings doth well become Christians daunts their adversaries and puts a difference between them and all others whether hypocrites civil persons or Time-servers who will never thus do Christians must be like Davids Worthies even excel others do more then ordinary men If we do onely love our friends what singular thing do do not even Publicans the same If we profess Religion in prosperity what great matter do we do not even Hypocrites the same We must learn to take out higher lessons and be perfect as our Father which is in heaven is perfect It s an easie thing to rejoyce in prosperity but so to do in adversity is a good hard lesson and so the more worthy a Christians labor Inasmuch as ye are partakers of Christs sufferings The first Reason of the Exhortation We are partners with Christ therefore we may think our selves advanced and so rejoyce The sufferings of Christians are called Christs sufferings 1. Because they are suffered for his sake which may be no small comfort to them that suffer for Religion for it s for Christs sake and so he counts it therefore he will put our tears in his bottle take our part defend and reward us as David took care of Abiathar having lost his Father for his sake 2. Because he bears a part of them with his Saints there 's so near a conjunction between him the Head and the Saints his Members as what 's done to the one whether good or ill is counted as done to the other as the godly hearing Christ railed on are so grieved that they had rather themselves had been so used much more doth Christ Jesus account their troubles his which as it may terrifie their adversaries so it may much comfort them But here they be called Christs sufferings in another sense namely as his own sufferings which he bare in his own person whereof we partake when we also suffer the like things we are set up to be like our Master Christ Jesus and is it not cause of rejoycing that he vouchsafeth to make us like himself to bring us into his order to pledge him of the same Cup he began to us He suffered his whole life was nothing else They misconstrued his words and mistook his deeds and said He cast out Devils through Beelzebub the Prince of the Devils How often was he railed on how hardly used especially towards his latter end If we be so dealt with at any time we need not think hardly but rejoyce not think hardly He was the glorious Son of God we poor mortal Creatures dust and ashes He most holy and righteous and perfectly pure we miserable sinners which though not at mens hands which wrong us yet at Gods have deserved all evil both here and in Hell If God turn our opprobrious sufferings here and perpetual torments of Hell into a sew short and glorious sufferings we have no cause to think hardly yea he having suffered all for us we may well suffer for him we can never lose hereby nor can ever suffer so much for him as he hath done for us nay not onely we must not think hardly at our sufferings but we have cause to rejoyce that we are advanced to be like our Master made conformable to our head Christ Jesus He is a bold Servant that is not content to fare as his Master fares Those Worthies that have gone before us have accounted it their honor and a special favor that they have drunk of this Cup. When therefore we do at any time suffer for Religions sake let 's thus encourage our selves I am herein made like all the Prophets Apostles and chief of Gods Friends and Saints yea as his onely Son and thus our Savior comforted his Disciples That when his glory shall be revealed ye may be glad also with exceeding joy The second Reason our sorrow shall be turn'd into joy as in part when we dye namely in our souls so perfectly when he shall be made glorious in all his Saints whilest he was here in the world he was put to an ignominious death but he rose again from the dead and ascended into Heaven and shall come one day to judge every man according to his deeds even to bring into happiness all those for whom he dyed and to confound all his Enemies He came the first time in meekness because he came to suffer but the second time he shall come with glory and magnificence even with thousands of his Angels in flaming fire c. which as it may comfort all those that have believed in him and stoopt to his yoke so it may terrifie all those that have not believed or repented through obeying the Gospel The end I say of the afflictions of Gods Servants will be joy for Christ will receive them all into eternal glory They that suffer with him shall reign with him and their joy shall none take from them See John 16. 33. Rom. 8. 18. 2 Cor. 4. 17. 2 Tim. 2. 12. Jam. 1. 12. O how should this not make us patient onely but joyful in persecution If we sow in tears we shall reap in joy If we suffer for Christ we may rejoyce and be glad for great is our reward in Heaven If we forsake father or mother or house or land c. for Christs sake we shall have life everlasting Is not this an happy change This made the holy Servants of God set light by all they had not that they were fools and knew not what they did or were senceless no the assurance of an eternal joy and inheritance in Heaven swallowed up all and so should it be with us Verse 14. And if ye be reproached for the name of Christ happy are ye for the spirit of glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified A Third Reason to
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
and then how will they answer that to God 2. It rebukes those also that living among their people yet care not thus but think themselves discharged that they meet them at Church on the Sabbath and then preach them a Sermon whereas all the week after they consider not of them nay scarce visit the sick but either are so entangled with cares and businesses of the world that they cannot or so addicted to their pleasures that they will not minde this Thus they are less fit for Preaching do the less good and receive all at a venture to the Sacrament which is a fearful thing 3. As people must be careful for their Ministers who had need of no worldly care hanging on them that they may attend on their care of them so they must be willing that their Ministers have a care of them and deal privately with them and theirs This many cannot away with but would that the Minister should content himself with seeing them at Church but not to look into their behavior in their Families or to pry into their lives or deal privately or particularly who yet if they have a shepherd look that he should diligently tend their sheep all day and look to them particularly as well as feed them they should be glad when the Minister will come to their Houses and sit with them conferring with them and theirs of heavenly things c. But if they should know when he would come they would be sure to be out of the way this is a sign of an ill conscience that they cannot abide the tryal and which is worse of a bad heart that is not willing to mend But there 's another extremity when people will expect too much at the Ministers hands as to visit them at their houses more often then the largeness of the place and his strength and time will permit which though it be a good fault and a rare therefore to be much born with for there is nothing more comely in the world then to see Ministers delight in their peoples company and people in theirs and thereupon to be much together yet it must be done as it may stand with the publique There must be convenient time to Preach that we may not come unpreparedly and if a Minister Preach also on the week days he cannot have much time for private especially in a great and wide Parish Not by constraint but willingly Now for the maner A Minister is not to perform the forementioned duties by constraint as for fear of Gods wrath mens Laws or shame c. but willingly To do by constraint is base and servile what any doth thus they do but homely no better then needs must and besides what hope of Gods blessing can they expect upon such work God loves a willing heart and a chearful doer There 's a constraint that is good whereof the Apostle writeth to the Corinthians The love of Christ hath constrained me c. namely because Christ hath pardoned my sins dyed for me hath called me to this high and holy calling to be his Ambassador to his people hath entrusted me with the souls of his People c. I will therefore in all and every these respects do my duty in the most faithful and careful maner that I can neither can I do otherwise other constraint is base A man cannot endure his Servant should thus do his work much less the Lord who hath no need of any man and if one do it not he can set up another at his pleasure 1. This rebukes those that never Preach but so often as they are bound by Law once a moneth or once a quarter as also those who for avoiding the shame of dumb idols step up and do a little but like hirelings who have no love to their work are at it in body their mindes being far therefrom 2. It may perswade all Ministers to readiness and willingnes in our duty private and publique when we finde any loathness to our study and drousiness therein le ts think what an honorable Calling ours is and that whereas others are employed on earthly things ours is in the Scriptures searching in the rich Treasures of the Word and dealing altogether in Spiritual and Holy things and again what a trust is laid up with us and what weight lyeth upon us and what a reward remaineth for us we serve a good Master in an excellent work in the assurance of most rich wages 3. People must learn also to do their duty not by constraint but willingly Thus must they reverence their Ministers hear them obey their Ministery allow them maintenance but how grudgingly do most pay their Tythes which is for want of finding good by the Word They should so take part of the Ministers Spiritual things as they may put themselves into his debt and see cause to allow him means O suffer not any of the tenth part to cleave to your fingers neither seek to enrich your selves hereby but by the remaining nine parts whoso think to enrich themselves by working on the Lords day or keeping back their Tythes deceive themselves they shall not prosper Be the Minister good or bad give him willingly all the Law gives him If he do not his duty he shall answer for it Be not you Trespassers also stoppage is no payment but if he be a sufficient and painful Minister your custom will not priviledge you from paying him his due by Gods appointment you must give him his due to the utmost and he is worthy of it But O the woful covetousness and corruption of men in this behalf They think any thing enough for a Minister though it be but from hand to mouth whereas they look to encrease themselves and think their Trade bad and themselves ill Husbands if they leave not store to their Posterity Not of filthy lucre but of a ready minde It s not enough to do our duty willingly for so we may do for filthy lucre and gain but it must be of a ready minde even the love of God and zeal of his glory and the care of the peoples Salvation and winning them to God It were a base thing that lucre should set us on work or any thing else but those high and holy ends Obj. None would preach but for their maintenance they look for it Sol. Suppose it to be so yet many preach and have not half the maintenance they spend where they live but either spend of that little God gave them by their friends or else rob other Churches as the Apostle speaketh to preach to them but it s one thing to be set on work for gain and another to expect an honest and necessary mainteinance which is a necessary help to the doing of the duty and without which it cannot be well done It comes in I say by the by as a necessary help to the duty not as the end that sets
go no further But God bids us use the means and look for good success and cast our selves on him I grant indeed if we should look upon the world the Devil our selves we might fear as also considering that many great ones have faln but its like either they trusted to themselves or neglected the means which if we do not God will keep us If we should use the means and yet torture our selves with care how miserable were our lives Another saith he shall never be able to abide persecution and the fire let such labor for faith and love and yield to God in what he calls for bearing present afflictions patiently whom God will enable to greater if he shall call them thereto So some are afraid they shall dye a raving death some that they shall be bedrid and lame some that if they should have the Stone or such a grievous torment they were never able to endure it c. It s good in some sort to hove some such forethought to quicken our care but not distrustfully to discourage our selves Again if a man should be so careful for his soul as to neglect his Calling and think he should not follow it this were excessive care Excessive care for the body it s either for fear of evils or for obtaining good things For the 1. O what if I should lose all I have and come to misery by Bankrupts fire c What if I should fall into such a cruel mans hands he would undo me Also what if I should for my well doing and profession have my Landlords displeasure be put into Courts brought into trouble c. we must labor for grace to bear us out in such things and for heaven doing our duty wisely and godly as Daniel and leaving the issue to God on whom we must cast our selves and our care For the 1. It s either when we take care for the successes of things which is Gods part or when we use excessive care that makes us sin by neglecting some duty or committing some evil For successes as when we have made a bargain and used the means then we fall to take thought for the success too but Oh if it should not prove well I should be hindred or undone but we must use the means and leave the success to God when we have used the outward means and prayed and so sanctified our labors then ought we to live by faith and be assured that we shall have that success that God shall see best If it shall fall out to my desire I shall desire to be thankful if otherwise I know God will dispose it to the best as Esther If I perish I perish For excessive care for worldly things when men will for these neglect good duties to God their own Souls Families Poor Word Sacraments Prayer c. or shall commit evil by stealing oppressing dissembling defrauding breaking the Sabbath c. This is wicked Would God have us provide for our selves with his dishonor with the wounding of our own souls and hurting our brethren or cannot he provide for us sufficiently without these When we follow our Callings all duties discharged and be provident and thrifty that nothing be lost this is as far as we must go further we must not any further is too far 1. This rebukes the universal sin in this Land Poor people take such thought what they shall eat c. that they lye steal c. The richer sort use all unconscionable courses dare not come to the Word for fear of wanting nor read nor pray in their Families but dare do any evil or at least be so excessively careful as that thereupon they use lying deceit oppression racking rents c. and this is not the fault of the bad onely but even of Gods servants who be tainted with too much care under the the colour of lawful care going too too far They are careful oftentimes about the successes of things when they might by faith rest quietly on God They do often neglect good or post it over and do evil with more care The root of this in the men of the world is want of Faith for had they any perswasion of Gods love and care they would not be thus careful so also the want of prizing seeking and regarding Heaven and Spiritual things In Gods children the weakness of Faith is the ground hereof as also their too little esteeming of heaven and heavenly things For if we were assured of Gods particular caring for us aud that heaven so excellent a place is ours and did more highly esteem of Spiritual graces with the means thereof we would spend much time in them and so be kept from so much worldly care 2. Let us therefore labor to be purged of this distrustful care or being free to keep our selves so To this end we must labor for faith and to encrease therein and highly to prize grace and the rather must we thus do because as this vice hath so ill roots so the fruits are as bad Excessive care for the world hurts the body brings gray hairs distracts and rends the minde asunder makes a man unfit for any good unfit to be a good Magistrate as who will never tend or regard the publique good so to be a good Minister nay to be a good housholder as which will justle out or hinder Reading Prayer good Duties c. It hinders a man from the Word or if he doth come thereto he is already so full as all runs beside or falls asleep and so cannot meditate thereon or receive any comfort thereby it choaks the Word yea in time makes a man mock at it It makes him unfit to pray or perform any other duty yea unfit to dye and for Christs coming but fit for all evil for its the root of all evil and easily leads a man to the breach of any Commandment The Devil can fasten any temptation on such a one Let us therefore take heed of it and the rather for that 1. These things be good in a very mean degree cannot breed contentment nor make a man happy 2. They are base bones for Dogs such as Reprobates have more in plenty then Gods Children more meet as wages for slaves then portions for Children even the wicked have these but the godly have spiritual graces here and hereafter eternal life 3. They be very vain subject to many losses and changes yea and we are as vain as they which if we should never lose yet might be taken from them not twenty or forty years hence but ere to morrow and whether we shall leave them to our children we cannot tell haply it may be to strangers yea enemies if to our children we know not how they will spend them If some miserable men that have robbed God stoln from the poor sold themselves to the Devil had but leave to look out of their graves a little and see who dwells in their houses and have
the alarms either of mercies or judgements He sees not one step of the way to Heaven nor the danger he is in Though he wallow in the mire of foul sins that a good man will stop his nose at yet he smells nothing he cannot taste good and evil asunder but calls sweet sower The Word good Counsel good Company c. wherein Gods people take most delight are bitter to him Though the word hit him never so hard blows he feels not as neither though he wound his own conscience with never so foul sins And 2. As a man asleep loves not to be awaked so a natural man out of his sins and to be called upon to repent 3. As in sleep men dream of that they have not so a natural man dreams he is in a very good case hath faith repentance love c. when it s nothing so and when he awakes he confesseth it 4. As a man in sleep speaks some good words but knows not what and by and by is out so a natural man in good company will speak good words but hath no feeling of them and will again be quickly out of them 5. As a man before he sleeps gives direction that none awake him and turns from the one side to the other sleeping now on the one then on the other so a natural man will not be called upon to repentance having slept long enough on the one side in prodigality will haply turn on the other and lie as long in covetousness 6. As a man that hath been in a long deep sleep can hardly be awakened though it thunder though the winds be ready to blow down the house he hears nothing so it s hard to awaken any out of sin especially when they have lain long and lived therein no Preaching or calling on no Judgements of God though never so apparent can awake them from their security 7. As sleep is an image of the first death so is sleep in sin of the second Therefore we must endeavor for faith and set upon a good life we must learn to watch and keep us well while we be well To this end we must make use of the Trumpet of the Word daily sounding in our ears and take notice of Gods Judgements both on our selves and others What may not induce us hereunto Reasons are many 1. We are of the day and the light of the word shines in our faces It s enough for them in the night of Popery and where the word is not to sleep in sin he is a sluggard indeed that sleeps when the Sun shines his face Some of you have slept till nine a clok till high noon till three in the afternoon for shame awake 2. He that sleepeth in Harvest is the Son of confusion This is the plentiful harvest of the Gospel Now there is good to be done good gathering of faith knowledge repentance and such other graces 3. It s a shame to sleep when others be at work Many through Gods grace be awakened by the word and are busily working out their Salvation laboring for grace and using the means diligently and will you lie snorting in sin then will they be provided of necessaries when you will perish 4. It s a shame to sleep when all one's work lies to do but many among us have done just nothing of that that God hath set them here for nothing done towards their Salvation but all against it awake therefore ere night come when you cannot work 5. It were strange if a man should sleep when he were in great danger the house burning over their heads or in an hideous Tempest ready to be cast away but every natural man hangs as it were over the pit of Hell by a twined threed 6. It were strange if one should still sleep having many Messengers sent to awake him Some will say If any had called me I would have awaked with all my heart we are called by Sermon after Sermon by this Preacher that Preacher the other c. to whom the Lord will say Did not I send you and you to awake such a man c. you are now come under the means of awakening O that it might please God to bless his Word in piercing the ears of your soul to this end And be not half awaked and afterward when you be gone hence fall asleep again as a man in a deep sleep being called upon he begins to stir and lift up an eye and it may be his head from his pillow but hearing no more he lies down again and falls again as fast asleep as before let it not be so with us Some I doubt not begin to think with themselves about awaking and that it were good for them so to do but beware when you be gone hence you lay not your head down again but come and hear again and again till you be soundly awakened that you may not hereafter sleep any more if you be not awaked you must perish for ever A man would be loath to dye in his Natural sleep having gone well to bed and thinking of no such thing yet this cannot hurt a good man but to dye in the Spiritual sleep is damnable And I beseech you yong men and women be awakened betimes defer no longer the longer the worse Come to a man newly gone to bed ye may easily awake him come an hour after more hardly but come at midnight and then though you call and shout you can scarce awake him Sleep not till your middle age you can hardly be awaked then but if till your old age with exceeding difficulty if at all But of this also I have spoken before Because your adversary the Devil as a roaring Lyon walketh about seeking whom he may devour A Reason of the forementioned Exhortation By yielding thereto we shall take away advantage from the Devil who else will draw us into manifold temptations He is here described by all things that make a dangerous Enemy as Malice called therefore Our adversary the Devil Strength called therefore A Lyon A roaring Lyon Subtilty That he walketh about seeketh by all ways and means as by violence and craft to draw us into evil Diligence That he walketh about c. His malice is exceeding against God and man especially Gods people and against all goodness It hath been so from the beginning from his fall he was filled with malice against God laboring by all means that no reasonable creature might praise him on earth His envy also against mankinde continueth he is still a most deadly enemy against all goodness and means thereof against good persons good duties good meetings the Word Sacraments Prayer Fasting c. laboring to hinder these and the good success of them as the good Angels are filled with love and zeal to God and goodness rejoycing at the conversion of a sinner so is the Devil on the contrary yea his malice is deadly nothing will content him but our
Lords leisure and work ere we look for wages in the mean time doing him the best service we can Some offend in impatient haste they would be crowned ere they have fought up their fight some again linger here too much not for the right ends for we should be content and desire for some respects of Gods glory and others benefit to tarry here still but for worldly respects which we must carefully avoid Verse 10. But the God of all grace who hath called us into his eternal glory by Christ Jesus after that ye have suffered a while make you perfect stablish strengthen settle you HEre followeth the conclusion of the Epistle in which the Apostle prayeth for them whom he hath taught and desires an effectual blessing upon that he hath written to them Thereafter he commendeth to them his Epistle and lays down the sum of it next sends his salutations then wisheth them to love each other and testifie the same lastly with a short prayer for them takes his leave of them In this Verse he prays for them even that God would daily increase them in all grace toward perfection and at last perfect them after the few afflictions that he hath here appointed them to go through and in the mean time that he would confirm strengthen and stablish them in knowledge obedience and faith that they might not be removed nor shaken through their troubles from their good beginnings Hereof also he rendreth some Reasons 1. Because he of whom he begs the same is the God and Author of all grace not of every kinde of grace onely but of every measure of grace 2. He hath already shewed them mercy and bestowed grace on them and called them out of the world and from their corrupt estate of blindeness unbelief impenitency to the knowledge faith obedience of the gospel of Jesus Christ therefore he will go on and finish his work And in this 2d Reason are sundry others couched as that he hath called them to his eternal glory therefore wil not leave them in the mid way that he hath called them in Christ and therefore that its firm fast and cannot be shaken so that this is a most excellent and sweet comfortable prayer worthy to be remembred of us all laid up with us for ever Herewith a couple of ancient good Christians that I knew and who were as full of troubles and as deeply tryed as ever I knew any did wonderfully comfort themselves and were so affected therewith as I never visited them as I did often either together or when God sundred them but they had this in minde and would utter it so feelingly as they declared themselves much sustained thereby From the coherence in that the Apostle prayeth for the people and for a blessing on that he had taught them note That It s the duty of Gods faithful Ministers to seek to advance and further the Salvation of Gods people by all means Thus must they do by Preaching Example Prayer c. Thus did Moses and Aaron Ezra Jeremiah the Apostles c. so ought we for the gathering of more to God for the edification of those that be won for the comfort of the feeble the rowzing up of the drowsie the reformation of what is amiss the daily encrease of that that is good This is no small forwarding of the work of no small avail with God Thus shall we manifest our zeal to the glory of God our unfained and hearty love to the peoples souls and this will be for our own discharge that we may have boldness and a good conscience Hereupon people must do for their Ministers both for love to him and to requite like for like and for their own benefit for encrease of knowlede in the Word of God Wisdom Zeal Love Patience and all graces that may tend to further the work of Salvation in them the fruit whereof shall redound to them for according as the Minister is much after are the people and for direction and assistance every time he is to preach to them This no doubt is much neglected on both hands and the Ministery of the Word must be followed with prayer for the success thereof depends upon Gods blessing and therefore is to be obtained by hearty prayer It depends not on the Preacher if he could speak with the tongue of men and Angels he could not of himself open the eyes or convert the soul The Apostles had power to work miracles to heal the sick cast out Devils c. but to convert the soul that God reserved ever in his own hands Paul may plant and Apollos water but God giveth the encrease The best Preacher in the world cannot with all his skill grace and pains change the heart of his wife sons daughters or dearest friends True the Minister may help or hinder by the maner of his preaching and living as if he Preach ignorantly confusedly coldly or mingle unsavory and galling speeches or live badly he may hinder the likelihood of good by the word and if a Minister preach understandingly orderly feelingly zealously and live thereafter he provides the medicine the better and more fit to work yet he cannot convert a soul If we meet with any speeches sounding that way as to Timothy Thou shalt both save thy self and others c. we are to understand them to be meant instrumentally The work is the Lords and above all created power yet a greater work it is then the making of the world Nor doth it depend on any hearer be he of what wit memory dexterity education soever for even such have long lived under the Ministery and yet are as far from conversion as ever we are by nature blinde dead in sin not onely not apt to any good but full of Rebellion See Deut. 29. 4. Jer. 24. 7. Acts 11. 21. and 16. 14. Therefore the success of the Word depends on blessing which is to be sought by humble and hearty Prayer the same being all in all It s a good sign in the Minister that he hath a desire his Ministery should prosper when he is not content to Preach onely but follow it with Prayer As women having set herbs or sown seeds in a dry ground following them with the watering Pot have a minde they should grow and as we sow not our seeds in the field but we ask Gods blessing thereon so much more should we on this precious seed Thus shall it appear that they trust not in themselves and that they are desirous that their Preaching should not be in vain So ought the people for the blessing of the Word namely the fruit of it is all in all what though we hear never so much if the same be not made effectual to us the threats to humble us the promises to comfort and quicken us the sins forbidden to bring us into an hatred of them and love of the contrary duties and we be so
altered by that we are This is the end of all See Jonah 3. 5 6 c. Acts 2. 37. 1 Cor. 14. 25. Therefore they should as pray earnestly before that the Word may be made of force and efficacy so afterwards must their mindes run on the things delivered and their Prayers in their Families by themselves relish of the same But what neglect is there this way How few pray before and how many after they have heard suffer worldly business or pleasures to put out the same Oh! there is no such care that this precious seed should take root and fructifie we complain of our bad crops but not of this yet here there 's not onely a loss if it do not take root but it turns hurt by to every Sermon a step â—igher Heaven or Hell What Crop can we shew to God of all the Sermons we have heard we crave Gods blessing upon our bodily food how much more ought we on this Spiritual The God of all grace He is so called of the effect because he is the Author and Giver of all grace he is the Author of all that may be called good which may be divided into gifts and graces in this world gifts of all kindes as of body minde c. In him we live he makes the Sun shine on us c. also gifts of health strength beauty so of the minde as natural vertues also gifts to rule Kingdoms as to Saul so of Trades Arts Sciences nay of gifts yet higher then those knowledge understanding of the Scripture Prophesie Prayer yea extraordinary too as of miracles So is he also of graces which are such as accompany Salvation and he bestoweth onely on his Elect as saving knowledge faith peace of conscience joy in the Holy Ghost repentance love meekness patience c. Hence it is that sometimes he is termed the God of hope sometimes the God of peace sometimes the God of all comfort so here the God of all grace He gives every good gift and grace and not that onely but every measure of every grace the beginning continuing and finishing grace Whatsoever grace is in Saint or Angel is the gift of God either by Creation as to the Angels and Adam or sin by restitution What grace is in any man alive of what kinde or measure soever is onely of God for we are so far from having any of our selves that we have nothing but the quite contrary even Opposition and Rebellion none else ever did or can give grace The best Parents cannot convey grace into their Children by generation nor can the best Minister into any by preaching or counsel God alone is the giver hereof 1. Every one that hath grace in what measure soever must be humble and thankful acknowledging the same to be onely from God and giving him the praise thereof O be exceeding thankful for it that he hath given it to thee denying it to most and to thee as unfit to receive grace as the worst in the world and who didst no better deserve it then they that shall never have it and especially be thankful for it for the worth thereof one dram of grace is of more worth then the whole world it s the quintescence of Gods favor and like Pearls of great value in a little room A true humble heart in the sight of thy misery a little true faith in Christ and Sanctification with an hatred of all sin and care to please God in all things is worth a Kings Ransom and an honest upright heart careful to be be ruled by that it knows is better then all knowledge without this 2. Every one that is without it must endeavor for it Whether goeth a woman with her pot or pail for water but to the Fountain so must thou have recourse unto God there is grace enough in him and he hath it to bestow and it s his honor so to do But how shall we come by it the Well is deep God hath opened the Fountain of his grace in Christ Jesus and conveys grace by the Conduits of the Word Sacraments Prayer c. so that it s not lockt up in Heaven wouldest thou therefore have thine heart humbled and broken God can do the same come to him wait on him in his word for it would'st thou believe thy sins are pardoned through Christ would'st thou be changed and have thy heart altered to hate every sin to love whatsoever is good would'st thou have grace against thy strongest corruptions that thou could'st never master and do duties to thy thinking impossible as to love thine Enemies abide persecution for the Truth c come to him in the same word and by prayer he can do these things for thee Why then is the world so graceless seeing there is abundance in God It s because men see not their emptiness of grace and know not the worth thereof They desire Health Wealth Honor Pleasure true grace they regard not prize not O that men did see themselves woful naked Creatures without grace They would not then content themselves with any shadow of grace hearing profession a little restraint some few gifts c. but labor indeed for grace 3. The Servants of God that have obtained some measure of grace already should be provoked still to wait upon God for increase for he gives all grace the last as well as the first and the middle According therefore to our proceeding let us beg fitting grace of God Why are there all kindes and measures of grace in God and we have so little we beg not earnestly we open not our mouth wide that God might fill it we have not hunger-bitten hearts we prize not grace Who hath called us Another Reason to perswade himself and them that they should obtain this request of being confirmed to the end even because God had already begun with them and called them that is had pulled them out of the state of ignorance unbelief impenitency into the state of grace knowledge repentance c. Whom God means to save he calls them out of their sinful state to grace There 's an outward calling and there 's an inward calling This last through the operation of the Spirit going along with the outward means is made effectual as to Lydia This stands in three things enlightning the understanding to conceive opening the heart to believe and changing the whole man from that it was before not onely he calls them but awakens them not onely invites them to come but gives them an heart to come of this you may read Rom. 8. 30. 1 Pet. 1. 15. This is proper to Gods children and is the work of God none else can do it without this there 's no Salvation as those that have this shall be certainly saved this being a mark of their Election past 2 Pet 1. 10. and of their glory to come Rom. 8. 30. Let every man examine himself whether he be
their soul and so have these either they get no knowledge or if any onely a little swiming in the brain but not sinking down into the soul to the changing thereof 2. It teacheth all Ministers so to preach the Word as by all means possible they may win some what should our desire be but so to do whether we consider the love we owe to God or to our people that their salvation will be our crown To this end we must preach those points most diligently and carefully that be most effentially necessary to work conversion we must beat upon mens misery labor to bring them to Faith and Sanctification c. without these all other points will be unprofitable Unpreaching Ministers have no possibility of winning souls 3. People should so hear the Word as they labor and pray it may be powerful by the Spirit to their conversion and new birth they must have a Spiritual Father as well as a Natural Father must be born again ere they dye else happy had they been if they had never had their first birth le ts try our selves herein It s not hearing the Word yea with joy and reforming some things that is Regeneration it s not to be restrained from the gross evils of the world or to be somewhat changed in some things alas Regeneration is another matter then that wherein many deceive themselves and perish knowing no more what is Regeneration then Nicodemus when he first came unto Christ nor laboring after it to finde it with the fruits and signs thereof My Son He calls him so also of tender love as Paul One simus his own bowels Here note That The Ministers of God ought exceedingly to love all Gods people but chiefly such as have been won to God by their means They must cherish and further such all they can as the Hen when she hath hatched her Chickens broods and tends them and as the Mother after she hath brought forth her childe is careful to keep it from harm and to provide all necessaries for it they must watch over them preach to them pray for them not depart from them but in the case of absolute necessity as the Apostles having won any to God would come again to them exhorting them to continue in the grace of God confirming their hearts c. so must we they be our comfort and joy here and crown hereafter our Epistles of commendation the seals of our Ministery they that make us rejoyce and give thanks therefore we are much beholding to them and must love them most dearly and desire the work begun may be happily perfected knowing it s no less wisdom and thrift to hold that we have gotten then to get more Accordingly must the Spiritual Children love their Spiritual Fathers dearly They ought to love all Instructers but as Children their Parents so they them best by whom they have been begotten to God They ought to give them double honor to reverence them and not to suffer them want necessary comforts In doubtful cases of Conscience they must resort to them for counsel as Children to their Father They must obey all their godly precepts endure their severity be guided by all their godly directions receive no accusation against them under two or three witnesses c. A childe will not hear much less believe any evil reports of his Father For those people that set light by their Ministers can suffer them to want fall out with them if he be gone we shall have one as good as he c. its questionable whether ever they were converted by their Ministery for we see by experience that such as are converted their hearts be so knit to their Spiritual Father that they think best of his counsel praise God for him as the instrument of their conversion love him dearly c. we love the fathers of our bodies and ought so to do and yet they help us to a being in sin and into a sinful world and state and should we not love our Spiritual Fathers through whom we are changed therefrom The Separatists therefore are either unconverted persons as I doubt not but sundry are or else they be most unnatural and unthankful persons in railing against all the Ministers of England and so against their own Spiritual Fathers They spi on their faces and call their Mother Whore O most wretched requital Verse 14. Greet ye one another with a kiss of charity Peace be with you all that are in Christ Jesus Amen THe last part of the conclusion consisting 1. Of an Exhortation to embrace each other with love and to testifie the same by outward signs 2. Of a Prayer for them that all that be true Believers in Christ Jesus might have all prosperity and welfare to which he joyns the note of his faith and fervency Amen So concluding his Epistle with all signs of love In general That he contents not himself that he loved them but labors to further love among them we may note how needful this duty is where love is we must endeavor the continuance and encrease thereof where its crazy we must use means to heal it Blessed be the peace makers It s a sign they are endued with the wisdom which is from above All our words should tend to make love the Devils Cole-carriers and Bellows that blow up strife rejoyce in folks contentions and further encrease the same A woful office who gets hereby but the Devil except the Lawyers hap to get too Greet one another To Salute each other hath been an ancient custom in the Church of God whereof you may finde the forms Judg. 6. 12. Ruth 2. 4. Psal. 129. 8. Luke 1. 28. and 10. 5. John 20. 19. and elsewhere Ours also are commendable when we meet any we say God save you when any goes from us God be with you or Fare you well in the morning we say God give you a good morning in the afternoon God give you a good night when any is at meat we pray God that much good it may do them when one goes a journey we say God speed you in your journey when at work God speed your work when one is come newly to an office God give you joy of your office c. These ought we to use as occasion serveth both to our Superiors more reverently by the Titles that are due to them of worship honor c. our equals with good respect and somewhat familiarly as we look they should to us and to our inferiors that they may not think themselves despised and so be discontent with their place and with God and it s a base thing to tread under ones inferiors Thus we must salute not our friends onely but strangers but our enemies Even blessing them that curse us and praying for them persecute us Else we shall be but like the Publicans who salute those that salute them so we must salute not onely good men though
those most respectively but even the bad for we must have peace with them though not with their faults and give them their due though if we have occasion to speak of their sins we must deal plainly except we know them to be Gods Enemies then ought we to give them no countenance Reasons hereof may be these 1. It s a good testifying of our love which we should do upon all occasions 2. It s a part of urbanity and courtesie 3. It s a good means to procure love from them whom we do salute so did Absolom c. 4. The neglect hereof as it cannot but bewray some defect in us so it breeds suspicions and thoughts of emulation in our neighbors and works in them no small discontent for our nature can abide nothing less then to see our selves despised 1. This rebukes not so much those that of rudeness or for want of good maners go by and regard no Salutations seeming so to minde their businesses as they regard none but themselves but those that of a prophane minde neglect it especially towards those whom they think not to be of their disposition as some prophane rude wretches that will come by a Minister or godly Christian after a scornful maner without shewing any courtesie This being done in respect of their Religion is abominable and vile and a very bad sign 2. Such as of pride If they have a little more wealth or gay cloaths or any gift more then another they are so puft up that they pass by others scornfully or carelesly What is one worm to lift up himself thus against one that is his own flesh that it may be is as good or better then himself The more God hath given any the more humble they should be 3. Such as of frowardness malice and old hatred cannot speak at meeting are tongue-tyed They have a tongue but the malice of their heart taketh away the use of it They look like Tygers on each other and would as readily kill them if they could as safely and easily This is seen to God before whom he that hateth his brother is a man-slayer 4. Let us labor to purge our hearts hereof that we may give every one his due With a kiss of charity The maner of saluting among the Jews was by kissing Thus did Jacob and Esau at their meeting Laban and his Children at their parting so Joseph and his Brethren Jonathan and David c. we finde it also practised in the new Testament See Luke 7. 45. and Acts 20. 37. It was a Custom in some Churches before the Communion to kiss each other signifying the joyning of hearts this we retain in part But men Salute by uncovering and shaking hands the joyning of our hands signifying the joyning of our hearts This was the use till courtly Congeys and Crouchings have put them by taking one another by the knees and by the elbows c. Of charity But be the Salutation what it will kiss or shaking hands or uncovering head it must be of love and thence proceeds for as we must not be content to have love in our heart except we shew it by outward signs so must all outward tokens proceed from love as the ground and root else its lying diffimulation Those kisses they are elswhere termed holy not a wanton kiss not a dissembling kiss much less a treacherous kiss but such a one as proceeds from a Sanctified affection of love seated in the heart 1. This rebuketh the customary and formal saluting which wants this ground Many do thus greet one another who yet have but small love to the parties they salute This is a taking of Gods name in vain it s a dissembling with our neighbors whereas love should be unfained without dissimulation 2. Treacherous courtesies and greetings when there are fair speeches How do you I am glad to see you well c. when mischief is in the heart as did Joab and Judas Thus the Devil pretended love to Eve this is the note of a wicked man Many after kinde salutations will straight rail gibe slander plot mischief c. Those should rather make known their malice that others might beware of them then cloak their mischief with the shew of love 3. Let every one of us labor to possess our hearts of true love that so we may not onely salute one another but in a right maner do the same O let us labor for this most lovely vertue of love so often commanded of us so highly commended to us It s the bond of perfectness that tyes up all together without which all duties shatter asunder It s the fulfilling of the whole Law It s that vertue which is so pleasing to God that which so long continueth that wherein the Angels and Saints now shine To this end let us labor to be more and more assured of Gods love to us which will make us not onely to love him but our neighbors for his sake the godly best but all because God bids yea our Enemies as who loved us when we were Enemies we must also strive against and purge out the cankers of love as namely 1. Pride which esteems so highly of ones self and basely of others offereth occasions of offence readily and taketh occasion for every thing 2. Covetousness for this also hinders love he that 's covetous cares not how he gets by right or wrong nor how much he wrongs his Neighbor 3. Frowardness and hastiness This also stirs up strife If there have any things fallen out otherwise then well between us and any as there may be even between good persons let us take notice thereof acknowledge and be sorry for the same seek reconciliation be pacified forgive and forget as we are required and expect forgiveness from God O an unappeasable minde is a fearful thing a note of a Reprobate Such are unlike God who is slow to wrath ready to forgive like the Devil who is irreconcileable O woful a poor mortal man to bear immortal hatred How can he look God in the face little doth he think what fearful things he hath done against God did he he would think how ever he could look up to God for pardon of 10000 Talents when he catcheth and holdeth his neighbor by the throat for 300 pence nay it may be if it be truly examined for nothing Peace be with you all c. Now he prays for them by Peace is usually meant outward prosperity as health conveniency of outward things welfare of our selves and ours freedom from grievous evils and a quiet estate and condition in the comfortable enjoying of Gods blessings in our bodies wives children goods names c. also that which is the fountain hereof namely peace with God and our own conscience But I will speak here first of outward blessings Where note That We may lawfully desire for our selves and ours or any other
in minde when is it even in the beginning especially when God opens their eyes to see their woful case whereupon they are humbled but them by the Gospel have their hearts directed to see the right way of comfort and so in time attain sweet peace which if at any time they interrupt they never leave seeking till they have recovered it again For their crosses they have often prosperity though not so much or continually as to surfeit but when they meet with crosses God makes them wholesome as our corrupt nature makes them needful but in the midst of them they know themselves at peace with God and have peace in conscience and this sweetens their affliction Their case is in shew miserable but in truth happy Therefore let none content himself till he can prove himself in Christ else there 's no peace for him All that are in Christ Jesus Here note 1. That we should not neglect the poorest or weakest Christian in a Congregation but have respect unto them as well as the greatest or wealthyest It s an ill sign when men can make no difference in their judgement between a Civil man and one truly Religious and that can give no countenance to those in whom they see the grace of God They account of every thing in great men but despise or slight even the greatest things in mean ones But there be some professors which yet be not in Christ Jesus but are hang-byes and hypocrites what wisheth he to them none of this peace it s not for them sorrow is fitter for them that they may be humbled and endeavor after true repentance So do I wish to all true hearted Christians as much peace and welfare as may be good for their souls but those that be hypocrites professors but neither believing in Christ nor reforming their ways I wish they may have little rest and ease till they set their hearts to seek to be at peace with God 2. The most admirable and near union that is between Christ and every true believer They are in Christ as the root and built on him as the foundation and are Members of his mystical body by vertue hereof it comes to pass that they continue and hold out when hypocrites fail and fall away Hypocrites are as a wooden leg believers as true Members of the Body Those as standing waters that dry up these as a spring that runs continually and that from Christ the Well-head and Fountain of all grace But of this heretofore Amen This word noteth the fervency of his affection and shews forth his faith These two be most necessary in all our Prayers and thus we see he hath taken his leave of them with as many tokens of love as may be FINIS * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 4. in some Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen ad loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact. * Mark 3. 19. Lucas Brugensis Beza Grot. ad loc * Acts 4. 36. Consolator à comitate procul dubio eximiâ— in crigendis consuentis facultate c. Beza ad loc The general scope of this Epistle The particular scope The several parts thereof and matter coÌ„tained therein The sum and parts of the Preface The several Names of this our Apostle Acts 15. 14. Iohn 1. 42. 2 Pet. 1. 1. What Names Parents are to give to their Children Such as set forth Books ought to set their Names thereto Why some worthy men have not done thus Use. Wherein the Apostles differed from all other Ministers Mat. 28. 19. Heb. 5. 4. Two things required in a Minister He must have an inward calling and An outward Use. Perk. Treatise of Callings 1 Pet. 4. 11. Why he nameth his Apostleship Use. Q. A. Mark 16. 7. Iohn 21. 15 16 17. Repentance wipeth away our sins Use 1. Use 2. Mat. 6. 12. 2 Sam. 12. 13. 1 Ioh. 2. 2. Luke 15. 20. Use 3. Ier. 3. 22. Ob. Sol. Ob. Sol. Ezra 9. 6. ibid. 10. 2. Gal. 2. 7. Why called Strangers Psal. 119. 19. Though the body of the Iews did not receive Christ yet there were among them sundry believers Ioh. 1. 11. Gods Church here on earth is under persecution Ioh. 16. 33. Act. 9. 31. Use. 1. 1 King 18. 19. Use. 2. Mat. 5. 12. Iam. 1. 12. Mat. 10. 39. The lawfulness of flying in the time of persecution The large extent of the Church under the New Testament Gen. 12. 3. Quest. Ans. Rom. 11. 21. The Apostles diligence and care in his charge See Act. 14. 22 Use. God hath chosen some to salvation 1 Tim. 5. 21. Rom. 9. 23. Reason Use. Rom. 11. 33. How we may know the Election of others Christians must so live as that even others may be perswaded that they belong to God Heb. 11. 2. See Pro. 10. 6. See Mat. 25. 34 Why God decreed to save some Rom. 9. 16. Eph. 1. 5. Rom. 9. 2. Use 1. Use 2. Rom. 9. 20. The ends why we were Elected See Eph. 1. 4 1 Thess. 4. 3. 7. Luke 1. 74 75. Tit. 2. 14. Sanctification the end of our Redemption Rom. 8. 30. Use. 1. Use. 2. Use 3. Use 4. Use 5. Christs obedience and sufferings the meritorious cause of our salvâ—tion Rom. 5. 19. Phil. 2. 8. Rev. 1. 5. Use 1. Use 2. Use 3. Use 4. Use 5. Use 6. Use 7. Use 8. Gal. 2. 20. Christs death is particularly to be apprehended by Faith A proof of the holy Trinity Election the work of the whole Trinity Iude 1. Why Gods favor is to be sought Ministers must labor that their People maybe brought into Gods favor Psal. 30. 5. See Pro. 10. 1. Ministers must labor that their people may grow in grace 2 Pet. 1. 5. 2 Pet. 1. 10 11. The sum and substance of the whole Epistle Gods blessing man Eph. 1. 3. Mans blessing man Num. 6. 23. Mat. 5. 44. Gen. 27. 28. and 49. 3. Deut. 33. 1 2 c. Mans blessing God Gods mercies to be thought on and spoken of with admiration Psal. 103. 1 2. Eph. 10. 3. 1 Tim. 1. 17. Psal. 107. 1 2. Psal. 116. 10. See Luke 1. 46. 47. 2 Cor. 4. 13. Rom. 15. 5 13 33. 2 Cor. 1. 3. 1 Tim. 1. 17. We must not think or speak of God but with reverence Use. Why God is termed the Father of our Lord Iesus Christ. Use. Gods Son why termed Iesus Mat. 1. 21. Act. 4. 12. Christ Reu. 1. 6. Our Lord. 1 Pet. 1. 19. Col. 2. 15. Heb. 2. 14. 1 Cor. 15. 26. Use 1. Use 2. Psal. 2. 12. Mat. 11. 29. 1 Cor. 6. 19. Psal. 2. 3. Psal. 12. 4. Luke 19. 27. Psal. 2. 9. Mat. 11. 29. What means here by hope Assurance of Salvation comes not by nature Eph. 2. 12. Math. 16. 17. 1 Pet. 1. 7. Tit. 1. 1. Iude 20. The means whereby God works Faith Rom. 10. 17. 2 Cor. 4. 13. Eph. 6. 23. Use. 1. Act. 15. 9. 1 Ioh. 3. 3. Rom. 5. 5.
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.
light and be a peculiar people to him zealous of good works walking worthy of the Lord which is by pleasing him in all things we must be ravished with zeal towards him as he hath been for our good The zeal of the Lord of Hostes hath done it Oh how this rebuketh the scant duty that God hath from us again We receive abundant mercy but return poor sparing obedience what slender zeal in Prayer or works of mercy How quickly are we weary of well-doing What small things will we stick at to God that stuck at nothing to us If he should call us to part with our Goods Country Liberty it were no more then Christ did for us yea if to dye did not he even dye for us It teacheth us also to shew mercy one to another in giving forgiving and the like herein the Lord himself going before us as a patern of imitation It sheweth also the miserableness of our estate that without abundant mercy we can never be saved therefore must we seek for it earnestly and betimes as becometh those that need such an infinite thing which condemns the notable carelesness and desperate boldness and presumption of the World that put off seeking for mercy till the latter end as if they had it at command But do they think abundant mercy is so easily gotten Many have not found it so nay they shall with Esau howl for the blessing and go without it because they despised it when it was so often offered The foolish Virgins sought to enter in when it was too late By the resurrection of Jesus Christ from the dead The means whereby we are begotten to this hope namely the Spirits assuring that Christ Jesus is risen for us and giving us power through his resurrection to rise to newness of life The benefits that come to us by Christs resurrection are many 1. We are hereby assured that he hath fully paid our debt and discharged all for if one sin had remained unsatisfied for the justice of God could not have suffered him to have risen again 2. Hereby we receive power to rise to newness of life 3. Hereby we are assured of the resurrection of our bodies at the last day The same power that did the one shall be able to do the other The head being risen will draw all the members after it We should therefore often meditate on our Saviour Christs resurrection and the benefits thereof especially on the Lords-day the day whereon he rose again by which very day we are put in minde thereof and among other things we must labor by Faith to draw vertue from his resurrection whereby we may be more and more enabled to walk in newness of life for as our Regeneration hath two parts a dying unto sin and rising to newness of life so have these two springs Christs death and his resurrection Verse 4. To an inheritance incorruptible and undefiled and that faâ—eth not away reserved in Heaven for you HEre he explains what we are called to namely the lively hope of the Kingdom of Heaven which as it is here termed an Inheritance so is it in the next verse Salvation This is called an inheritance to shew us the nature of it being also described by sundry properties under divers-phrases as if no words could sufficiently express the same Those shew the perpetuity and purity thereof as also how we shall come by it it s reserved for us but where in Heaven where it s out of danger but how shall we come to it being here on earth among many dangers We are kept for it and that by a mighty hand even the power of God by the mean of Faith kept I say unto this Salvation prepared long ago and which shall be shewed us in the fulness of it even at Christs second coming An inheritance Therefore no purchase no wages of a servant but an inheritance given by a Father to his son not such as many heirs have entailed or as any natural son which hath it by a kinde of right after his father but an inheritance of Adopted children taken in as the childe of a Traytor nay a Traytor himself and so made heirs then which what can be freer This is said to be given and what 's freer then gift This serves to confute not onely the gross Opinion of Papists that we God setting us forward and helping us can do such things as whereby we can merit Heaven and Salvation but that which is more nice is of those which say that we have no good of our selves but that it s wrought in us by God alone yet now look for Salvation by their Holiness and Sanctification No God forbid for our Sanctification being imperfect God might justly condemn us for it and count our works a polluting of his grace therefore David saith No flesh before nor after grace can be justified in thy sight not onely by nothing of our own but by nothing that God worketh in us What differ these men from the proud Pharisee he attributed his holiness not to himself but to God and thankt him for it but he thought this would merit that he was not so and so as others and challenge something at the hand of God and therefore was rejected True it is God not onely disproveth not but liketh and accepteth of our works though unperfect yea crowns and rewards his own grace in us yet not for the worthiness of the work but for the persons sake that is in his favor by Jesus Christ whose perfect righteousness is imputed to make a supply of our imperfections and wants Seeing therefore it is an inheritance every way free bestowed upon us onely by right of Adoption in Jesus Christ which by his grace he hath called us unto let us so acknowledge it to the glory of God and like Adopted children love our Father fear him be zealous for his glory and take his part Incorruptible c. Now he describes it rather setting down what it is not then what it is which no tongue can express it is without end perpetual called therefore everlasting life Life for the excellency Everlasting for the continuance God endures for ever and ever so the happiness of his servants no death there to deprive us of it or take us from it no sin there to provoke God to take it from us it abides firm for ever it cannot be moved All earthly inheritances are subject to decay liable to a thousand perils alterations and troubles they may be taken from us and we from them by death How were the Canaanites put out and the Israelites succeeded in their places How did the Chaldeans displace them as themselves were by the Medes and Persians These things below are the meat that perisheth uncertain riches a treasure which moth and canker corrupt and whereto theeves may break in and steal whereof
in them and onely lean upon Christ Jesus for Salvation and so become happy indeed They also hold that Peter is the head of the Church and Foundation thereof who would not wonder at their wickedness when as Peter himself saith it here of Christ and attributes nothing to himself But is it not confirmed by that of our Savior Thou art Peter and upon this Rock I will build my Church The Question propounded by our Savior was moved to all the rest as well as Peter and answered of all though by the mouth of Peter Christs meaning is That on himself whom he had confessed he would build his Church Would he build it on Peter then either on his Person or on his Faith not on his Person and how weak was his Faith which was so sore shaken by the speech of a Maid that could be no meat foundation to build on 4. Those fools among our selves who though they acknowledge no other foundation yet build not upon him but on their civil life their bare hearing of the Word which yet they do because it s commanded by Law and stands most with their safety and as the Papists but for their purse so they would not come to Church but for shame or punishment their doing as others do c. foolish Builders that build on the sand their house as every other that is not built on Christ by true Faith how fair soever in their own eyes will fall on their heads if any storm of trouble arise for the Gospel they will quckly yield and change as oft as Religion changeth and if no such change be yet at death they shall drop into Hell for want of a foundation as the five foolish Virgins were shut out of Heaven for that they had no oyl for their Lamps no stock of Faith to feed or back their outward Profession They that content themselves with any thing with any gift before they have got a true justifying Faith will fall away will perish may prove Persecutors or any thing They that so hear the Word as they never give over till it hath humbled them and brought them to Christ and they have found sure foundation on him and footing and grace to be changed these build upon the rock Therefore content not your selves with hearing the Word nay hearing it with joy and reforming many things nay that you have been troubled for your sins as some have wept for their sins at a Sermon but let it go over and wear away ere they came at Christ so bearing your selves in hand that ye are converted persons for afterward by your falling away or at your death it will prove nothing so and all for want of a foundation There be even now thousands in hell that have heard as many Sermons as ever you heard or ever shall 2. That Christ is a foundation and the onely foundation of his Church is no small comfort to all that believe on him They may quiet themselves amidst the multitude of contrary Opinions in the world or temptations of Satan to make them waver they may answer If Christ be not sufficient to save me I am content to be damned I 'le never seek other foundation you may well enough Again being built on Christ there be many enemies will lay Battery against you to beat you off but be of good comfort they may shake you indeed but to overcome you or pull you off the foundation it s not possible All the gates of Hell shall not prevail against you all their power shall not quail you As in a City the strength is placed at the gates as the Port-cullis and the Canon to keep from entrance so if Hell should plant all its force against a Christian yea the poorest Christian it shall never be able to prevail against him he is so surely joyned to the foundation by the Spirit of God that lies so fast Will Christ suffer his Building to be defaced or one member or the least joynt to be pulled out of his body Christ that prayed that his Disciples might be kept prayed also for all that should believe Living Christ is a living foundation not onely because he hath life in himself as he is the Living Bread the Truth and the Life but because he giveth life to others even all that believe in him Hence percieve 1. That Christ differs from all other foundations he gives life to his but whoso trusteth on any other shall dye eternally 2. An encouragement for all to come to Christ He is not such a one as can do them no pleasure but as he can and will save them so he will also put life into them that whereas before they were as dead as a stock to any thing concerning the glory of God or their own good no Wit Will Memory Affection no Hand Foot Tongue but all were stiff and stark lame to any good yea dead being joyned to him he will make them alive give them Wit Will and a Heart to that which is good so a Hand Foot and Tongue yea so change them that they shall be nothing the same but new Creatures Hence it is that some that were as very wretches as could be to their lusts that loved a Sermon Sabbath or good Exercise as a Bear doth the stake have yet by the preaching of the Word been brought to Christ the case is so altered with them that now they loath what they loved love what they loathed It is not a strange thing to see a man that loved money as his life and had no savor in any good to set as light by it as his shoes and to love the word that wrought this dislike in him So for a man that loved a pair of Cards and Tables and to ramble abroad on the Lords Day and who could not abide to take a book in his hand or to be in any Religious persons company now to abandon the one and to be earnestly affected with the other yet this Christ worketh in those that be joyned to him O come to this Christ Jesus humble thy self believe in him and give over thy self to him and though thou beest as bad as the worst he will so alter thee as thou mayest prove a worthy Christian. 3. This serves to uncase a number of Hypocrites that think themselves stones of this Building and hope to be saved by Christ and to be Believers and yet have no Spiritual life in them If you can shew me that Spiritual life that you have got from Christ to dye to sin and live to righteousness then you say something but there be no dead stones in this Building but living answerable to the foundation Therefore they that remain dead in their sins and old lusts or any of them Christ and they are assuredly as yet two and not one Shew your Christianity by renouncing all ill and by your love to good Prayer good duties in your Families and
places where you live and in all good Works Disallowed indeed of men Here 's shewed how this foundation is esteemed both of Men and God He first speaks of men and that by way of prevention No marvel you speak of Christ to be such a Foundation might they have said we are sure when he came into the world a number cared not for him would none of him and those none of the fools or simple ones but Wise Politick Learned Clerks True saith he but what then yet I have that which will weigh it down namely that he is chosen of God and precious to him and them that shall believe on him Disallowed he was indeed of men They called him the Carpenters Son a Samaritan Wine-bibber deceiver They would have no other King but Caesar never left him while they put him to death with them Barabbas was meeter to live then he What was the cause or how should they disallow him when it was so plain that he was the Christ foretold by the Prophets who came at the same time in the same place and after the same maner whose Life Preaching and Works did well declare him so to be what might be the cause hereof They looked for one that should come as an earthly Prince to deliver them out of the hands of the Romans but his Kingdom was not of this World They looked also for one that should have upheld their Customs Law and Traditions but the date of them was out See by the way what it is to have an old conceit setled in ones brain O how hardly is it removed Again How came they to this height of disallowing him at the first of ignorance and blindeness but after of malice so men grow when they desire not to amend and see the Truth from one degree of wickedness to another The Jews disallowed him and do to this day though the hand of God be heavily upon them according to their own Imprecation His blood be on us and our children whose case is most fearful So is the case of all others that disallow him whereof there be multitudes among us Why nay all we allow him O most of Pharisees disallow him and will perish Yes most among Jews and Turks but all we shall be saved unless it be here and there an adulterer or horrible drunkard c. Consider that of four sorts of grounds Professors three are naught O most among us disallow Christ while they will not come to him embrace him as their Savior and renouncing all evil take up his yoke as their Lord most amongst us allow a kinde of Christ but not a true Christ They allow a Christ that will save them though they never be humbled though they live still in their sins but Christ is no such Christ will save no such O let all such look to it that will not come to Christ as he hath appointed you think the Jews Judas and the Soldiers have a fearful account to make so they have and how shall they appear before Christ at the day of Judgement but even thousands in our Parishes are in no better case that break his bonds and despise the offer of his blood Such are all Apostates that have profest the name of Christ and fall away all fearful ones that deny him out of fear and all that will not embrace him being offered Disallowed Was not this no ill sign of Christ that he was disallowed O no Even that may be disallowed of men which yet is allowed and highly accounted of of God nay the more Spiritual any thing any course any person is the more and the sooner will the world disallow him and it For they be carnal therefore savor the things of the flesh not of the Spirit they be in darkness therefore care not for the light The more Spiritual any thing is the higher is it out of their reach Those courses and persons that be carnal the world allow well of four hundred false Prophets maintained at Jezabels Table good Micaiah and Elias abused of those that wandred up and down in sheep-skins and goat-skins the world was not worthy yet did not the world think them worthy to be among them but thrust them among the wilde Beasts Others also were racked as the vilest Malefactors yea our Savior himself was so accounted so the Apostles men wonder at them as at a thief Hence learn 1. That we are not to esteem the worse either of our selves or others because of the worlds mislike many be so weak that if they see the most and especially any great ones or any learned cry down a man or an action c. they are carried away and open their mouthes wide against them but if that might have gone currant Christ himself had been naught we must not go upon any such rule but examine whether they be allowed of God or not if they be then are we not to regard what the world saith The world wil prefer Barabbas to Christ call evil good and good evil There 's no more heed to be given thereto then to be judged of a blinde man concerning colours As they that have sore eyes cannot abide the clear light and Sun-shine so cannot the wicked abide that which is pure and Spiritual yea the things that they highly allow are abominable in the sight of God 2. That they which disallow that and those whom God alloweth are in a miserable condition they cross God and he will cross them The time shall come when they shall finde by woful experience that he disalloweth them when they shall be glad and desire to be in the number of those whom they have most despised but to no purpose Ye also as lively stones are built up Now of the rest of the building that is reared upon this Foundation Every Believer is a stone of this building a lively stone and all together make up a spiritual House for the Lord to delight in as many stones go to the making up of a material House Now in that Christ is compared to the Foundation and believers to stones built on him it sheweth the near conjunction that is between Christ and them as stones are joyned to the Foundation by morter so are believers to Christ by the Spirit Accordingly he is compared to a head and the Church to the body he to the Vine and the Church to the Branches Such an Union is between Christ and Believers as is between the husband and the wife no more twain but one bone of his bone and flesh of his flesh Before a man have Faith he is as a dead stick or stone by Faith he is united to Christ which is signified by these and the like speeches eating Christs flesh and drinking his blood which is to believe in him shewing that as the meat we eat is turned into our substance and nearly