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
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
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
Minister hath power to command the people being in the person of God and for their own good to flie from things hurtful and follow things profitable for themselves Paul might have commanded Philemon but being perswaded of his forwardness he rather entreated so must we as they that set in a joynt in a tender body stroke and stroke softly and anoint the place and so put it in the place ere the party be aware yet upon occasion we may both command and threaten as the same Apostle elsewhere and John the Baptist and our Savior himself as when we have to deal with stubborn and disobedient persons or such as have fallen into foul sins or are secure and dead-hearted or are revolters and backsliders then I say are we to deal more roundly and severely knotty logs must have many and hard strokes as a rough horse an hard rider when we have to deal with toward and well disposed tender hearted ones or afflicted then are we to deal otherwise and here is required the wisdom of the Spirit of God to discern what is meer and this must be considered of before hand Abstain from fleshly lusts Now of the matter of the Exhortation By fleshly lusts are meant not onely acts of sin breaking out in the body but the inward lusts that are in the heart though they should never break out for even the heart and soul is flesh as well as the body and fleshly even corrupt and sinful as the sinful lusts of unbelief impatience hardness of heart hypocrisie rebelling against that which is good weariness in well doing pride anger envy self-love covetousness uncleanness uncharitableness and the like These we must abstain from even labor against that they prevail not in us yea to subdue them quite Now in that he gives his Exhortation to such as they were whom he before described We may learn That There are remnants of sin abiding in the best of Gods Servants and will be while they be here They shall not lay down sin wholly till they lay down this flesh They are sanctified but in part through out but not perfectly corruption is not in one part and grace in another but grace and corruption joyned in every part and faculty of body and soul and thus it hath ever been Hence it is that we scarce read of any in Scripture but taxed for some infirmity and weakness as Abraham with some little shifting for himself when he said Sarah was his sister Sarah for her unbelief Moses for speaking unadvisedly Job for cursing his day Paul and Barnabas for being stirred the one against the other And this the wise and good providence of God hath so appointed for he could sanctifie us perfectly at the first but it s not meet for then righteousness should not come onely by Christ for if we were not onely perfectly justified by Christ as we are but also perfectly sanctified by his grace then might we stand before God with confidence and boldness in our own righteousness and need not to have the righteousness of Christ continually imputed to us Besides the Lord would hereby humble us that we should not be proud of any gifts or graces that he bestoweth on us more then we had or others have but be kept still humble when we see these corrupt lusts sticking in our nature which may more justly provoke wrath against us then our good actions procure favor as Paul lest he should be lifted up through the abundance of revelations had a prick in the flesh even Satan working upon his corruption and strongly tempting and as it were boxing him to humble him Therefore no man hath cause to be proud of any grace not only because he hath nothing but the meer mercy of God but also because if he consider he hath such remainders of sin still in him as if they be laid in the Ballance with his graces might be of more force to condemn him then all his graces to procure favor to him Further hereby we are held continually in exercise and made see our need of the Word Sacraments Prayer and the help we have one of another while we live 1. We are not to expect the perfection of any here though Gods Ministers are still to call on the people to grow towards it yet they must rejoyce even in their proceedings to it and bear with some weakness and wants and people must not think their Ministers can be perfect without blemish either knowing or suspecting some infirmity in them to esteem meanly of them or their Ministery or gifts so drowning all their graces God forbid It s well 1. We know no sin our Minister lives in 2. No corruption he yields to but that he is in strife with his corruption and counts it his burthen this we should cover with the lap of our love The contrary is in the world If a Minister have any imperfection though strived against by him and seldom or never shewing it self and have never so many good graces yet the same shall still be cast in his face and tost from one to another and all his gifts neglected and that oftentimes of those that live in soul sins or are an hundred times more foully overtaken of the same or some other Husbands look not for perfection in your Wives nor Wives in your Husbands thank God they be godly hating all foul sins and striving against corruptions look for these and cover them else lovingly help to cure them in time convenient but look on their graces some man that is himself carnal and hath a professing wife so narrowly views her as if he spy the least imperfection it s cast in her teeth as if she should be perfect though he be never so far off from perfection Let none look for Christians that profess the Gospel that they can be altogether without blame yet let none take up this as a good excuse and shelter for them yea say they It s true as the Preacher said to day which I liked well that we are all sinners some make themselves so holy and profess such zeal as if they were without sin or wiser then all their neighbors when they be no less sinners then others Well let not these carnal or prophane and civil persons think to scape away with this or be hid in the number of sinners and scape as well as others God will finde two sorts of sinners such as live and lie in sin indeed workers of iniquity and such as having been unfeignedly humbled and obtained pardon of sin and truly repented have yet corruptions which they hate and strive against and are heartily sorry when they have been at any time overtaken thereby and yet the world bless themselves herein What are not all sinners I pray yea and you shall have them that will dilate of any infirmity that a Christian hath and stretch it on the tenters when themselves are polluted with foul sins 2.
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
mercies of others they are cruel It s a sign that those never tasted of Gods mercy which are altogether without the bowels of mercy Obj. O but if I could happen upon Angels in entertaining strangers then would I like well of it Answ. We do after a sort entertain Angels for they attend about those whom we harbor and the House is the stronger that night as Lots was yea we entertain more then Angels For he that receiveth one of these little ones receiveth me saith Christ Who would not be ready to lodge Jesus Christ if he were here If I could obtain a Son having none or being dead to have him raised from death to life as the Shunamite by the means of strangers or have my friends and servants restored to health I could like well to entertain them Gods Servants may obtain for us as great things as these nay greater even such things as may be for the good both of our own souls and theirs And if even those which in likelyhood have done thus onely in civil courtesie have not been unrewarded how much less shall they which do it for Conscience sake 2. For our own poor It s best to maintain them at their own houses with that which their own labor will not attain and not suffer them to go from door to door except when they bring home their work or come out upon occasion of some sickness to make known their necessities But many are forced out as being neglected at home Besides their maintenance at home its meet also for them of ability now and then to bid them home to their houses to warm them at their fires and that not onely at the Festival time of the Nativity of our Lord Christ but upon other occasions as the day of our deliverance from the Powder-Treason c. So its meet that every Lords day we should take home with us a poor body or two who are best minded most diligent in their Callings bring up their Children well c. to encourage them in goodness and that they may bear their burthen the more chearfully This is even in special enjoyned to us and required of us and thus doubtless did both Abraham and Job But how are the poor by most in most places neglected Hereof there are two chief causes 1. Wicked Covetousness which hath so prevailed with some that they are mad for the world and insatiable thinking all lost that goes besides themselves Some rich keep no house some have many Farms and for any good they do it were better they had none some live basely and miserably c. 2. Pride in building apparel sumptuous dyet whereby they are drawn so dry that nothing is to be had of them For the former they covet an ill covetousness to their own house it being the way to pull it down and for the latter their bravery will be turned into rags God blesseth not the Children of either the one or other The Fathers being ill Tenants and not paying their Rent God will turn out the Children O how many by sparing more then is right come to poverty Being merciless they shall have judgement without mercy stopping their ears at the cry of the poor they themselves shall cry and not be heard They send away the poor as Nabal did Davids messengers and bid them Go c. and it shall be said to them at the last day Go ye cursed c. If thou wouldst be merciful to the poor thou mightest be blessed in all thou puttest thine hands unto if thou wouldst sow liberally thou mightst reap liberally thy Children might be blest thou mightst have a good name and be mourned for as Dorcas thou shouldst not partake in the evil to come thou shouldst hear a joyful Sentence on the last day 3. For inviting one another It s a means for watering love much good comes by it and the contrary strangeness doth hurt In many places its neglected and that out of pride for they cannot or will not meet but with so great cost and variety that men be the worse for it a quarter after if Christians would meet like Christians for society and not for meat and be content with one dish or two it were much better and then it might be oftner This duty is required of Ministers and that elsewhere particularly as well as others for they be fittest to counsel and comfort strangers are easily found out and must go before their people in the practice of that they teach and shall thus both provoke others the better and make a way for their Ministery in the hearts of the poor If it be thus then it was doubtless Gods minde That a Minister should have wherewithal even a competent maintenance for himself and his and to do good to others It s the conceit of some That a Minister should live but meanly and as it were from hand to mouth and accordingly they do so pole from him that he can do no good this way But though they should not be pompous nor sumptuous nor rake after farms and wealth yet they must and ought to live in good sort as well as themselves Such as have skill in the Scriptures or have profited by the word or reverence the Calling of the Ministery will not otherwise judge For us if we cannot do as we would we must do as we can nor having ability must we bid set on the great pot in the mean while starving our peoples souls Without grudging The maner This is all in Gods account He will have the work done after his fashion else it s to no purpose though haply it be as costly and painful as he requireth to come to the Word Sacraments Prayer be good duties none better but the heart wherewith they be performed and maner of doing is all in all As the Gallants of our times though the matter of the Garment be never so good or costly regard it not if it be not of the fashion so in duties the Lord looks to the maner how they are performed This of mercy must be done without grudging that is willingly chearfully without murmuring or repining God loves a chearful giver He respects the widows mite thus given The people offered freely to the building of the Tabernacle and Temple and accordingly should we do in these works of mercy It s a great fault not of the world onely but even of Christians that are brought very hardly and heavily to perform these duties we ought to be so far from being grieved at them as we ought to be glad when any occasion is offered this way That we do the same chearfully let us do it in faith even be assured 1. That its pleasing and acceptable to God 2. That he will reward it abundantly were this encreased in us we would be glad of any opportunity to manifest the fruits thereof Verse 10. As every
A GODLY FRUITFUL EXPOSITION Upon all the FIRST EPISTLE OF PETER BY That Pious and Eminent Preacher of the WORD of GOD JOHN ROGERS of Dedham in ESSEX JOHN 5. 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me 2 PETER 1. 20 21. Knowing this first that no prophesie of the Scripture is of any private interpretation For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost LONDON Printed by JOHN FIELD and are to be sold by Peter Cole at the Sign of the Printing-Press in Cornhill near the Royal Exchange 1650. To the Reader THe Name alone of the Author of this Exposition and Commentary doth put a great price and value on it yea command thy reading and study of it It is the work of John Rogers Minister of Dedham in Essex written by his own hand Being dead he yet speaketh that is his Name is as a sweet savour poured forth and his praise amongst the Saints in all the Churches of Christ wheresoever he is spoken of this may be said of him That he was a burning and a shining light having a heart inflamed with love to Christ Truth and the Souls of men his words were as sparks of fire As his light directed his zeal so his zeal wrought with his light and made it powerful Animum non faciunt qui animum non habent Some Books are like a frosty day clear but dry and cold and leave the Reader in the same temper As in preaching so in writing also the stirring of the heart and affections should be endeavored as well as Information and such words be used and so set as may rather make a Sermon then a Tract and beget rather a love to the Matter as this Author endeavoreth then an opinion or an esteem of the VVriters abilities He was a Scribe indeed taught of God instructed and prepared for the Kingdom that is the Church of God having yea being a Treasure of things both new and old that is of all sorts of Doctrine and all ways of Application of them He was a Boanerges a Son of Thunder for the power and efficacy God gave unto his Ministry and a Barnabas a Son of Consolation too As the Thunder shaketh the Pillars of the Earth overthroweth the Rocky Mountains causeth the wilde and savage Beasts to fear and as the Lightning powerfully insinuates it self breaking the bones but not the flesh So was it the pleasure of the Lord to bring down by his Ministry the high and stout hearts of many rebellious ones and to lead them in subjection to his wil through Christ To throw down and to build up by him even as high as Heaven As the Scriptures give us the Genealogies of the Saints so many came out of Adam Abraham c. How numerous are the Children whom this Author hath had given him by God Many Families persons of all sorts and ranks in many Counties and Nations even so far as his sound went forth will and do acknowledge him to have begotten them to God and call him Blessed Reader read his VVorks and thou shalt know him work what thou readest on thy own heart that thou mayst be like unto him one of his children also which is the hearty desire of him who cannot but make this honorable mention of the Author and is May 1650. Desirous of thy good in Christ SIDRACH SIMPSON THE CONTENTS OF THIS EXPOSITION Page THe scope of this Epistle both general and particular with the several parts thereof and matter contained therein 1 CHAP. I. Verse 1 2. 1. THe sum and parts of the Preface 2 2. The several names of this Apostle and why so named ibid. 3. What names Parents are to give to their Children ibid. 4. Such as set forth Books ought to set their names thereto ibid. 5 Why some worthy men have not done thus 3 6. Wherein the Apostles differed from all other Ministers ibid. 7. A Minister must have an inward calling and an outward ibid. 8. Why our Apostle nameth his Apostleship 4 9. Repentance wipeth away our sins 5 10. Why the Jews were called strangers ibid. 11. Among them there were sundry believers ibid. 12. Gods Church here on earth is under persecution 6 13. Lawful to fly in the time of persecution 7 14. The large extent of the Church under the New Testament ibid. 15. The Apostles diligence and care in his charge ibid. 16. God hath chosen some to salvation 8 17. How we may know the election of others ibid. 18. Christians must so live as that even others may be perswaded they belong to God 9 19. Why God decreed to save some ibid. 20. The ends why we were elected 10 21. Sanctification the end of our Redemption ibid. 22. Christs obedience and sufferings the meritorious cause of our Salvation 11 23. Christs death is to be particularly apprehended by faith 12 24. A proof of the holy Trinity 13 25. Election the work thereof ibid. 26. Why Gods favor is to be sought ibid. 27. Ministers must labor that their people may be brought into Gods favor ibid. And may grow in grace 14 Verse 3. 1. THe sum and substance of the whole Epistle 14 2. Gods blessing man mans blessing man and mans blessing God 15 3. Gods mercies to be thought on and spoken of with admiration ibid. 4. We must not think or speak of God but with reverence 16 5. Why God is termed the Father of our Lord Jesus Christ ibid. 6. Gods Son why termed Jesus Christ our Lord ibid. 7. What meant here by Hope 17 8. Assurance of Salvation comes not by nature 18 9. The means whereby God works Faith ibid. 10. Why termed a lively hope 19 11. Gods free favor the cause of all our good 20 12. Man could not be saved without abundant mercy ibid. 13. The means whereby we are begotten to this hope 22 14. Benefits arising from Christs Resurrection ibid. Verse 4. 1. THe Kingdom of Heaven why termed an inheritance 23 2. The happiness of Gods people in heaven abideth for ever 24 3. Why termed undefiled ibid. 4. The Kingdom of Heaven always one and the same ibid. 5. God hath appointed to glorifie his Saints in Heaven 27 6. The prevention of a conceit of the Jews and of an Objection 28 7. Gods Children shall not miss of Heaven 29 8. To be particularly assured of Heaven a special comfort ibid. Verse 5. 1. THe prevention of another doubt 30 2. Gods Children have many Enemies to hinder their salvation 31 3. Christians cannot stand of themselves 31 4. Gods almighty power is sufficient to uphold us against all our enemies 32 5. Gods people are kept through Faith 33 6. How Faith bringeth us to Salvation ibid. 7. Christians must not look here for outward prosperity 34 8. The fulness of our happiness not to be had here 35 9. The
7. Christ is a living foundation 200 8. The prevention of an Objection 201 9. Christ disallowed of whom and why ibid. 10. Such things are often disallowed of men which are allowed of God 202 11. There 's an union between Christ and believers ibid. 12. How to come to be stones of this building 204 13. The whole Church makes but one Spiritual House 205 14. Every particular believer is a Spiritual House ibid. 15. Such as are united to Christ ore made holy 206 16. Believers are Priests to God ibid. 17. The prevention of an Objection 207 18. Christians are not now without Sacrifices and what they are ibid. 19. Why called Spiritual Sacrifices 208 20. Our service of God must be dòne in a Spiritual maner 209 21. The prevention of an Objection ibid. 22. Spiritual Sacrifices are not regarded of carnal men ibid. 23. Through Christ our Sacrifices are acceptable to God 210 24. Our works though imperfect accepted through Christ ibid. Verse 6. 1. THe Testimony of Gods Word is that which settles us in any point of Doctrine 211 2. The Old Testament of the same authority with the New ibid. 3. Of old people were more ready in the Scripture then they are now 212 4. What the Lord saith he doth ibid. 5. God lays the foundation of his Churches Salvation ibid. 6. The Papists take from Christ his Kingly Prophetical and Priestly Office 213 7. Believers do always finde enough in Christ ibid. 8. The miserable condition of them that believe not in Christ and who they are 214 9. Believers can never fall away wholly nor finally ibid. Verse 7 8. 1. GOds promises are to be particularly applyed 215 2. Christ is precious unto all those that believe 216 3. Such are unbelievers which are disobedient 217 4. Why the Jews did reject Christ 218 5. Succession is of Doctrine or Person 219 6. Such as do least good challenge the goodliest titles 220 7. Such as would be reputed builders are usually enemies to true builders ibid. 8. Ministers must be builders ibid. 9. Every man must be a builder 221 10. The impiety of these times ib. 11. The carelesness of these times 222 12. The enemies of the Church unable to hinder the building thereof 223 13. Ministers must divide the Word aright and give every man his portion 224 14. How Christ and his Word become stumbling blocks to unbelievers 225 15. Nothing so good whereat corrupt nature will not take occasion to stumble ibid. 16. The world hath ever stumbled at Christ ibid. 17. The Papists stumble at him also the ignorant civil prophane and such as will not part with some beloved sin 226 18. Such as stumble at the Word stumble at Christ 227 19. Offences taken against the Word removed 228 20. Scandals of the Papists against it 230 21. Why and wherein they charge our Doctrine 230 22. About auricular confession fasting days marriage ibid. 23. Offences at preaching the Word 231 24. Which the true Church 237 25. Offences against the Preachers of the Word 239 26. Offences against Professors of the Word 241 27. Offences arising from mens selves hindring their zealous profession of Religion 244 28. No end of the Devils devices 248 29. Why so few be saved ibid. 30. Why people have no minde to Religion ibid. 31. Gods word is therefore bestowed on as that we may be guided thereby 249 32. How we are to obey the same ibid. 33. Four sorts of disobedient persons the prophane 251 The meerly civil the ignorant and hypocrites 252 34. Why Christ proves a Rock of offence unto most 253 35. Whether it be lawful and meet to handle the Doctrine of Gods Decree 254 36. God hath ordained some to destruction 255 37. This was of his own will and for no cause out of himself 257 38. The Lord hath done this most justly 258 39. The Lord hath done this unchangeably 259 40. Marks of such as are reprobates 260 Verse 9. 1. MInisters must speak comfortably to the good contrarily to the bad 262 2. And warily deliver the Word that each may take his due portion 262 3. What election is ibid. 4. God before the world hath ordained some men to salvation ibid. 5. The cause hereof was because he would 263 6. The number of the elect small ibid. 7. They that be elect cannot but be saved 264 8. A man may know and be assured of his election 265 9. Notes of election 266 10. Whether we may be certain of anothers election 267 11. Christians through Christ are made Kings Priests Prophets 268 12. Christ and his Gospel preached in time of the Law ibid. 13. The promises and priviledges laid down in the Scriptures belong onely to Gods elect ibid. 14. Election is the foundation of all the good comes to us ibid. 15. Christ how our King Priest and Prophet 269 16. Believers are others then the world thinks for ibid. 17. The Jews why termed an holy Nation 270 18. All that be the Lords company are holy persons ibid. 19. Comfort and counsel for sanctified persons 271 20. The misery of those that are unsanctified with advice to them to come out of this condition ibid. 21. The Church Gods peculiar people ibid. 22. No marvel though he set much by it 272. 23. Gods glory the end of all the priviledges bestowed on us 273 24. We were elected of God that we might shew forth his praises and not to be idle c. 273 25. Gods glory the furthest end of our election ibid. 26. Effectual calling a certain argument of election ibid. 27. Two sorts of calling outward and inward ibid. 28. The Word the outward instrument hereof 274 29. The parts of effectual calling ibid. 30. Gods free mercy the cause hereof ibid. 31. Every one must endeavor to prove his calling ibid. 32. What to understand by darkness and light 275 33. Every unregenerate person is in darkness 276 34. Every true believer is brought to the saving knowledge of Christ ibid. Verse 10. 1. FOr a people or particular persons to look to their beginnings is of good use 278 2. No priviledges can exempt the contemners of the Word from Gods wrath 279 3. Gods mercy power and truth in making the Jews a people again 280 4. Impenitent persons not worthy the name of people ibid. 5. No outward affliction doth nullifie Gods Church 281 6. To be the people of God a choice blessing ibid. 7. Sin unrepented of lets Gods mercy 282 8. What God did for the Jews was of mercy and so all we have ibid. Verse 11. 1. HOliness in heart and conversation must go together 283 2. Ministers must love and affect their people ibid. 3. The Saints are to be the objects of our love 284 4. Wisdom requisit in the Preachers of the Word 285 5. What meant by fleshly lusts ibid. 6. There are remnants of sin in the very best ibid. 7. Two sorts of sinners 287 8. Evil thoughts cast in by Satan or from our selves 288 9. The causes of evil
Angels were unable to help us herein This hath Christ done for us and that fully the dignity of his person being such that he is both God and Mâ—n in one person Of this the blood of the lamb sprinkled on the Israelites houses was a sign all Sacrifices tended hereunto our Sacraments point thereat all Scripture layeth our Salvation in the Cross Blood and Sufferings of Christ. Here see 1. An admirable mixture of Justice and Mercy so that God is not all mercy as the world imagines Therefore for prophane impenitent ones they shall bear the just wrath of God themselves and not by every late forced Lord have mercy have God at command as they imagine For if Christ was feign to suffer and the Father would not be intreated notwithstanding his strong cries but when he stood as our Surety laid on load and spared him not at all shall his prophane enemies think to escape as they list 2. Gods infinite mercy to mankinde to appoint a way to save some of them whereas no Angel that fell shall be saved 3. It sets out the depth of our misery therefore they that are still in it have no small piece of work to bring to pass 4. It teacheth us how to esteem of sin as being of that weight that nothing but the blood of Christ will satisfie for it 5. Its sets out the infinite and unspeakable love of God to give us his Son and of Christ to give himself seeing no less means would serve Who can sufficiently either admire or express the same 6. Here 's matter of endless consolation to all troubled sinners when Satan and the terrors of Conscience shall pursue them to flie to Christ Jesus and his sufferings This is their Castle their quietus est send Satan to thy Surety all is fully discharged in his death But this is only for humble bleeding sinners that turn to God with all their hearts but as for proud persons that live still in their lusts what have these to do to talk of Christs death yet have these it in readiness Christ hath died for us What for such prophane ones as make his death a packhorse and lay on more load which is to crucifie Christ again No let these know they shall bear the burthen of their own sins but let the true penitent be of good comfort and know that all his sins how great soever be done away Neither let such think that their afflictions are any part of the punishment of sin for it is all done away once in Christ and therefore shall not again be demanded of them but they are loving chastisements to humble them for their sins past and prevent others for the time to come both furthering their Salvation 7. For all that know they have their part in Christs death how should this work with them 1. For sin past it should vex and grieve our hearts for we were the Crucifiers of Christ Judas the Soldiers and Jews but our Servants whom our sins set on work It 's our great fault that we can think of our sins without being humbled shall Christ shed tears of blood for our sins and we not be troubled for our own 2. This should make us hate sin for ever being as it were the knife and spear that killed Christ what father could ever love that knife that should kill his childe 3. How should this inflame our hearts with love to him again and carry us on in a zealous care of obedience all our days our woful coldness in Christs cause and service deserves to be rebuked Alas how little will we do for his sake we ought to be ready to leave Goods Liberty and Life for him we should herein but do as he hath done for us yea who began thus to do for us when we were even his enemies How much more any other thing And may not this stop the mouths of all prophane persons which will be talking they hope to be saved by Christ when they shew no love nor thankfulness to him but live yet in their sins to anger him 8. An exclusion of all feigned and false satisfactions of mens own devising whereof the Church of Rome is full which would strike in for a part with the merit of Christs death which makes a great stir about the Cross when in the mean time they make void its efficacy Sprinkling c. By this word he alludeth to the sacrifices of the Law which all pointed at the sacrifice of Christ and to shew that as it had been nothing that a sacrifice had been killed unless the blood thereof had been sprinkled upon the people for so was the maner so it avails us nothing that Christ died unless his blood be sprinkled on us by the hand of a true faith applying Christ Jesus to our Consciences It s not Christ that saves but Christs death apprehended by a true and lively faith for a particular perswasion hereof are we to labor Here also in this verse is an excellent proof of the holy Trinity three persons and one God which is so to be worshipped all that do otherwise worship an Idol and not the true God Again observe That Election is attributed to the Father Redemption to the Son Sanctification to the Holy Ghost It 's not but that they be the common works of the whole Trinity as all the works of God towards the Creatures are in which respect Sanctification is also attributed to the Father but because of their immediate working The Father elected in the Son and by the Holy Ghost Father Son and Holy Ghost elected The Son is the immediate worker of our Redemption he shed his blood as the Holy Ghost the immediate worker of Sanctification Grace unto you and Peace be multiplied The usual salutation of the Jews asking the favor of God as the root and peace that is all happiness as that which flows from thence for so by peace the Jews meant Peace be with you Peace be to this house c. Hence note 1. That we should seek the favor of God as that which draweth on other things yea all things for in love is no lack Men may have other things without this but they will have an ill farewel as they that have possession but no right title to that which they possess 2. What a Minister should chiefly desire for his people even that they may be brought into Gods favor by Christ have their sins forgiven Christ made theirs and they assured thereof with so much prosperity as may stand with happiness So Husbands and Wives each for other So also Parents for their Children The favor and grace of God is the principal and root of all good Men may have abundance of outward things but if they flow not from Gods love they will have a hard farewel This brings sufficiency In his favor is life yea this were sufficient if it came alone but in
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
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
This is worth our pains and cost this is good wisdom The wise Merchant spying the Pearl hid in the field goes and sells all and buys it so every one that is a true Esteemer of this Pearl prizeth it above all that he hath But few do thus because this Pearl is hid from carnal men they do not see it and many among us will not see it though it be discovered to us But O woful and miserable world he that would look upon most men might think there were no such inheritance How do some spend all their time in pleasure and never look after any thing else How do most men rake after the world night and day Sabbath and all by right and wrong hook and crook and suffer no stone unrolled for this pelf and trash of the world that never set their hearts once to enquire after any other inheritance for time to come as if Heaven were here poor beasts they might as well go on all four Oh base that men should spend their time their thoughts their pains and all for that which may be lost ere morning and no whit for that which will last for ever Thus with Judas most sell Christ for Thirty pieces with Esau their Birthright for a mess of Pottage and with the Gadarens prefer their hogs before Christ others that seem not altogether eaten up of the world or so prophane will talk of this inheritance but how do they hold it by every blinde conceit they that cannot even by learned Counsel make sure enough their Earthly inheritance can of their own heads make sure their Heavenly Nay the world if they see any take pains in Hearing Reading Praying and the like wonder at them count them fools say they will beggar themselves I wonder what they mean c. Dost thou wonder They desire to attain an heavenly inheritance not easily attained They may rather wonder to see thee so earnest for this trash which thou must leave thou canst not tell how soon and have no care for the time to com which is for ever let such leave off seeking for the body and now care for the soul Laying up in store a good foundation for themselves against the time to come that they may lay hold on eternal life Oh get good evidences to shew for it against all cavillers content not thy self with this that God is merciful and Christ died for all men and the like but labor to gain assurance upon good ground that thou art one of them to whom God hath promised mercy and for whom Christ dyed To this end examine thy Faith by its undoubted fruits Repentance and Charity If it be an undefiled inheritance let every one therefore labor to wash their robes in the blood of the Lamb and by the Spirit of Sanctification else can we never come there none but such are admitted into Gods presence what an impudent sawciness then is it in a number that wallow in the filthy mire of their sins and yet hope to go to Heaven as well as the best Are swine and such filthy cattel used to be brought into Kings Presence-Chambers No thou must be washed ere thou come here and that so as all the water in the sea cannot wash thee If such as thou go to Heaven then who go to Hell If you will say Turks Pagans then look into the Parable of the Sower three sorts of hearers perish you know and do not they know not the will of God Dost thou think that thou canst go on in thy lewdness and step out of thy filthy life into Heaven No then had all Gods servants lost a great deal of labor We read of one and but of one that made any short cut namely the thief upon the Cross labor thou therefore in time to be washed in time for Sanctification and hereafter as heretofore thou hast still done put not off from day to day But the Apostle contents not himself with the foregoing description he yet adds more touching the same what then We notwithstanding must learn to be wise according to sobriety and that we forgetting our weak understanding mount not up to search more curiously into Gods mysteries then he hath revealed lest the glory thereof dazle and confound us We are ready have a tickling desire to know further then God hath revealed which breeds rather jangling then godly edifying It may be enough for us to know that this inheritance and happiness is such as that when all that mens tongues can speak is uttered yet it is nothing to the excellency of it So laying aside all curious questions about it let us rather imploy our pains and study to get assurance of it Reserved in Heaven This inheritance is here described by the place not in Earth not in Paradice where Adam was not in Canaan which flowed with milk and honey but in Heaven Hence note that Heaven is the place wherein God hath appointed to glorifie his Saints even the third Heaven the place of his presence where he manifesteth himself most clearly to his Angels and Saints that Paradice whereinto Christ ascended at his death where also he promised that the penitent thief should be with himself the bosom of Abraham whereinto Lazarus was received For where Christ is there shall all his Saints be as he himself hath promised and will perform See to this purpose Mat. 25. 34. Joh. 14. 2. and 17. 24. 2 Cor. 5. 1. This is not every where as some have imagined but above in the highest Heavens Christ was taken up and who knoweth not that Heaven is above as Hell is beneath This sheweth the excellency of this inheritance Oh how infinite odds is there between Heaven and Earth both for Glory and Eternity Therefore it s called a glorious inheritance If the outside be so decked with Sun Moon Stars and such an excellent beautiful sky what is the inside According to our weakness St. John describes it by things of most worth amongst us as pure Gold and precious Pearls In this will God glorifie all his Saints whensoever we die our souls shall be taken up into it as our bodies also at the last day How doth this set forth the unspeakable love of God and merit of Christ that we who were worthily shut out of the Paradise on Earth should be received into this Heavenly Paradise How should this ravish their hearts that know themselves heirs of this How should it make them despise these things here below when they know and finde them experimentally lets hereunto How should it make us walk with an heavenly minde worthy of that inheritance Out minde and soul should be there and savour of it whither at the time of our dissolution we are to be carried How should this stir up all men to seek after this glorious inheritance this Treasure in Heaven so excellent so incomparable But Oh the blinde world thinks not of this because
and be well accounted of and reverenced yet when they come before God then they must hide themselves as the Stars and Moon shew a goodly light in the night but when the Sun appears they appear not The Nazarets vow was pleasing to God yet the time thereof being expired there was a sacrifice appointed for the sin of such a one what of such a one as had lived and served God in that strict order yea even they must acknowledge no desert but as they stand in need of mercy earnestly call upon God for it Who will shew mercy to thousands of them that love him and keep his commandments our works then or any thing that we can do cannot bring us sound peace and joy as being imperfect and unable to abide the justice of God but Faith that layeth hold on the all sufficient merit and satisfaction of Christ and his most perfect Righteousness whereby they are made ours brings us great joy as whereby we dare come before God with boldness and confidence Unspeakable and full of glory What maner of joy is that of believers Unspeakable such as cannot be uttered with the tongue why because it is for glory and happiness which is unspeakable for such things as neither eye hath seen nor ear heard therefore such as the glory is such is the joy it s an everlasting weight of glory a wise man joys according to the object of his joy but a fool reioyeth in a trifle of nothing unspeakable things are believed therefore it must needs be an unspeakable joy Full of glory Not a vain carnal or flitting joy that will fail and shame them that have had it but a glorious joy in the glorious Lord Jesus Christ and everlasting glory glorious things believed bring a glorious joy What was Davids when he said Bless the Lord O my soul and all that is within me bless his holy name c. and What shall I render to the Lord for all his benefits towards me What the Virgin Maries when she said My spirit rejoyceth in God my Savior and cannot many a Christian say that after long and heavy seeking after God and Christ Jesus God hath sent down such glimpses of joy into their hearts as they could not express and would think O if this would always last it were a little heaven and so it were indeed for its the same joy for quality that we shall have in heaven though the quantity be but small in comparison Here then see the happy estate of a Christian above all other men and the difference between the joy of all rich worldings that fat themselves in their rich comings in and richly furnisht tables and coastly attire and the godlies for do these bring unspeakable joy O no! there 's indeed small joy in them besides much vexation that accompany them and what a torment is it for such to think that they must be snatcht from this in a moment and are provided for no better neither is their joy glorious but base and childish that turns into shame in a few days their joy is in vain things and not in things that abide they rejoyce in the Creature not in the Creator yea their glory is their shame Verse 9. Receiving the end of your Faith even the salvation of your souls HEre 's the ground of their joy the end and reward of their Faith the salvation of their souls Salvation of their souls why was there any danger of the contrary O yes By nature and through sin we have deserved the utter damnation both of our souls and bodies but through Christ we escape it and obtain the salvation of both every man is in this danger neither is there any help to be had but in and through Christ apprehended by Faith How then doth it behoove every man to bestir himself about this so weighty a matter For what shall it profit a man to win the whole world and lose his own soul yet the most makes small account hereof but rather set themselves altogether about their profits and pleasures O madness to be condemned nay if they see any earnest about this they wonder what they mean what they mean they seek salvation if thou wonder at that wonder still but the time will come when thou wilt wonder at thine own folly that sought'st not after this though thou hadst missed of whatsoever else when thou seest any grieve and mourn wondrest thou what they ail It s for the want of salvation as thou art when thou wantest money if thou thinkest their grief and heaviness to be but melancholly dumps of foolish weak folks which they may shake off at their pleasure and be merry as formerly they were wont thou art much deceived Receiving He saith not you shall receive but receiving in the present tense Whence note that The Servants of God by faith do even here enjoy Salvation and Eternal life even presently we have glory though not in the fulness thereof 1. Because we are as sure of it as if we had it as who have Gods Hand for it even his Word his Seal his Sacrament 2. Because even here we have the earnest of it which is his Spirit when earnest is given between honest men there 's no going back and shall God say and not do it shall he promise and not perform He is not a man that he should lye or repent He that believeth on the Son saith the Son himself hath everlasting life 3. Because by faith we are already entred into the first degree of it being knit to Christ and so perfectly justified we are come to the suburbs of our glory and are as it were at the gate lacking nothing but to be let in by death As we say to our friends having come a long way to a City and are but at the walls thereof and not entred therein Now we are at it ye are welcom to this place so having received the first-fruits of the Spirit we may thereupon affirm that we are in Heaven This sheweth the happy estate of true believers that are so sure of their happiness and as it were entred upon it already Thou therefore that believest be of good comfort thou art even as sure of Heaven as if thou wert there already Rejoyce always serve God chearfully and bear afflictions patiently Being at the suburbs thou wantest but letting in when Death as the Porter shall open the gate Thou hast paid the price and hast good Evidence to shew for it which by thy learned Councel is judged sound and good God hath given thee his own Writings and thou hast sure under his Hand and Seal onely thou wantest Livery and Seisin which thou shalt have in good time which in the mean time is never the farther from thee The end of your Faith Or the reward which God hath promised so often who would not take any
resemble God their Father who being holy requires that his children should so be even holy as he is holy whence may be noted That for the building up of Gods Church Doctrine and Exhortation must be joyned together Thus our Savior preached thus also the Apostles as the one must inform the judgement so the other pull on the affections which are as much or more corrupted then the understanding part wherby Knowledge Conscience and Practice may go together Knowledge without Zeal is blockishness as Zeal without knowledge rashness but better less Knowledge and more Zeal then more Knowledge and less Zeal or care of obedience Doctrine without Exhortation is to set a dull Horse in the way and not spur him on Exhortation without Doctrine is to spur a Horse forwards before he be put into the way the one is the Foundation the other the Building both which must go together Ministers that would go to work indeed must go with their tools use both Doctrine and Exhortation as he that would cleave a knotty Log must both use Beetle and Wedges the one without the other would be to no purpose We must be like careful Messengers not delivering barely our Masters message but earnestly entreating on his behalf We must not bear the ayr as it were multiplying words yea good words without a ground Neither must we deliver sound Doctrine strongly proved so leaving it but urge and apply it Practice being the life of all and people being unapt to make particular Application yea it is the principal part of our Ministery to draw on the will and to perswade and work upon the affections for want of which many finde but small fruit in their Ministery for people are grown to that pass that it is not the excellency and weight of the matter that will move which for the most part proves but a sound with the most if it be not whetted by some enforcement of Exhortation People also must not onely be willing but glad of this kinde of teaching suffering as the Apostle speaks the word of Exhortation but too too many had rather have general Doctrine then be called upon to Practice and examination In this Verse our Apostle Exhorts to stedfastness in Faith and to relie and trust on the Salvation to the hope whereof they had been called by the revelation of Jesus Christ even the Gospel of Christ and therefore to remove from them all such impediments as might hinder the same Those were of two sorts 1. Such as were in the understanding part implied in the first part of the Verse And 2. Such as were in their affections implied in the latter Gird up the loyns of your minde A borrowed speech from those that wore long garments which when they went any journey or were to stir about any thing they were wont to gird up lest they might be troubled or hindred thereby The meaning is this As men do thus gird and truss up their clothes lest they should be hindred in their work or journey so shake off all that may hinder you in going your Spiritual journey to Heaven and doing the work of the Lord. By the loyns of the minde we are to understand all lets in the understanding part namely all corrupt opinions about Salvation contrary to the Word Those must be reformed else can we not trust perfectly or hope to the end The Jews wanted not theirs nor we ours for the Jews 1. They looked for earthly promotion by Christ as a Potentate of the world This could not but much hinder them from trusting in him for Salvation This they must gather up if they would profit by him knowing that he is made of God unto them not ease riches c. but Wisdom Righteousness Sanctification and Redemption 2. They did still stick much to Moses his Law and Circumcision This also hindred them from resting wholly and onely upon Christ for Salvation This also they must tuck up acknowledging Salvation to be by him alone 3. They prized not Salvation at so high a rate as they should and this also was no small let unto Salvation For our selves How many corrupt conceits be in peoples heads that hinder them from Faith As some think that they be no great offenders and hope to be saved by good prayers good meaning civil life c. Others that it s no such hard matter to be saved but if that men call to God for mercy they shall do as well at the last as they that make all the stir These conceits be as it were the strong Castle of carnal People whereinto being once got all that we can say proves unable to beat them out Others hope to be saved by Christ who yet live in their sins Others think that if they should Repent and go to Sermons they should never be merry again Now these and such like must be reformed finding these lets we must gird up our loyns and remove them Nay even Gods good servants that are truly humbled in conscience for sin and â—it to believe hungring after Christ more then all the world as desirous to turn to him yet are held off by some false conceits O they be unworthy that God should forgive them Therefore he will not their sins be too many and too great and O if they could sorrow as deeply as some and serve God as well then they would hope c. and O they have so many corruptions and such a rebellious heart as they know God will not forgive any such whereas it is not that will hinder so as our hearts be unfeignedly bent to strive against our corruptions and serve the Lord in truth Neither do the very best prize so highly this Salvation as they ought we weigh not what God hath done for us in Christ This is the reason why we walk not more thankfully joyfully and zealously let us gird up these loyns rid our selves of these impediments up and be sound of these points and whatsoever thought would hinder us from resting on Christ Jesus for Salvation let us cast it from us as the blinde man did his cloke when he went to Christ. Be sober Sobriety is a vertue that keeps us not only from things unlawful but moderates us in the use of things lawful that we exceed not our bounds therein These may be referred to two heads Profits and Pleasures which we are most subject to abuse and are therefore dehorted from them For the former which is Pleasure thereto may be referred meat drink apparel recreation c. All which we must use soberly to the glory of the giver our own good and the good also of others 1. For our meat and drink we must neither be excessive nor over curious as Dives that fared deliciously every day making his belly his God we must eat to live and thereby be more fit for duty 2. For our apparel we must not
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
businesses and le ts be over nay thou mayest be dead or meet with more ere they be gone 6. Voluntarily not be haled onely by pain and misery as Pharaoh God loves a chearful servant 7. Constantly not for a while as Joash but as Caleb and Joshua followed the Lord to the end yea when most revolted See the contrary punished in the Prophet that came from Bethel We must not be weary in well doing Reasons hereof may be these 1. Gods Soveraignty over us we Clay he our Maker 2. His Will a rule of Righteousness 3. His great mercies every way even to the worst but to his children wonderful ones 1. This condemns them that are so far from obeying and that in all things and after this maner that they will obey in nothing but as if they were set to cross the Lord what he forbids they love what he enjoyns they cannot away withal They live like masterless men as if they ought nothing to any were beholding to none What art thou not a piece of Clay the Lord thy Maker even he that threw Angels out of Heaven Adam out of Paradice opened the Earth rained down fire and brimstone on Sodom c. If his Soveraignty move thee not consider I beseech thee his Goodness Who hath nourished thee up given thee a comely body a reasonable Soul and so long kept thee that thou art not now in Hell What 's all this for that thou shouldst flie in his face that gives thee bread He lets thee hear his Word calls thee to Repentance c. Is it that thou shouldst tread these things under thy feet Oh thou art of thy father the Devil whose works thou dost and except thou fall down at the Lords footstool and humble thy self before him he will confound thee O consider this all ye that now forget God 2. It condemns such also as obey God to halves and in what they list in the mean time lying still in some beloved lust So Pharaoh obeyed so Herod and Saul But as Moses would not part with one hoof so will not God have us cast off any one Commandment God will have no parting Stakes The Devil like the Harlot would be contented with the one half but God like the true Mother will have all or none If God were so revenged of half-obedience under the Law what then now This halving is an Argument of no true Faith for that purifieth the heart also of no Repentance for he that repents truly of one sin repents truly of all Whosoever therefore thou art that dost thus thou art in the gall of bitterness and bond of iniquity thou art in the state of damnation If thou livest in the practice and love of one known sin profitable or pleasing this one shall be enough to sink thee down to destruction as one leak in a Ship may endanger the whole and one gate in a City open let in the Enemy 3. This rebukes the servants of God that yet walk not in that obedience that were meet but leave undone this and that duty slighting over others and letting loose their affections and lusts O this is not the chearful and constant obedience that we ought to perform in all things If neither his Authority nor his outward Benefits will move us consider we his love towards us in Jesus Christ that of children of wrath he hath made us his children that by giving his Son he hath freed us from Damnation and means to save us Oh the Name of Children calls for much obedience as the Name of Brethren should still all Controversie And this is the Argument which the Apostle here useth to perswade to obedience Oh we be Gods Children Children ought to obey their Parents there 's nothing more uncomely then the contrary much more we the Father of our Spirits Christ the natural Son was obedient to the death How obedient then must we be being but adopted ones Again That he hath called us to the hope of such an Inheritance what obedience doth this challenge For this is the force of the coherence of Verse 13. with those that go before Wherefore gird up the loyns of your minde c. That is Seeing God hath done such and such things for us let us trust perfectly on that grace that is brought unto us and walk obediently Yea the more we profit in obedience the more comfort we may have that we be the Lords and have true Faith the more will our comfort be also in our death So many of us therefore as can prove our selves the Lords do we labor to walk worthy hereof in all due obedience and for others that know not they are the Lords let them try it by obedience Many Covetous Usurers Oppressors Swearers c. will say they believe no be tryed by this rule If your heart stand to obey all Gods commandments it is so but while you live in any thing you know is sin you are voyd of Faith Other poor humble Christians that hate sin deadly and unfeignedly desire to please God in all things yet say they cannot believe Why who hath wrought these things in you Not flesh and blood they are the gifts of Gods sanctifying Spirit therefore they come from Faith as if we see a Sun-beam we say the Sun is risen if an Apple that is good we say there is a good Tree Except therefore you will say that men can gather Figs of Thistles or Grapes of Thorns you cannot deny but that you have Faith wheresoever Sanctification is there Faith went before O but I finde it but weak yet as long as it is in truth with desire of increase it presupposes Faith as if we see a Sun-beam though but dimly yet we say the Sun is up after it will shine out more clearly So we say it s a good Tree though the fruit be small at first so long as it is good If any shall say I feel in me no such thing now therefore I have no Faith what shall become of me Was it ever so with thee Look to the time past and thou must not deny the mercy of God shewed thee Thou canst not deny but it hath been so then thou hast had Faith then hast thou Faith still though it seem raked up in the ashes when thou with the bellows of Prayer and the Word and God with his Spirit shall blow away these ashes it will uncover it self and burn out again Not fashioning your selves c. There are two parts of Obedience or Repentance a dying unto sin and a living unto righteousness a renouncing of lusts and imbracing holiness a ceasing to do evil and a learning to do well an abhorring of that which is evil and cleaving to that which is good a putting off of the old man and putting on of the new he that hath the one hath also the other they
Time and of our own Nature 3. To affect heartily all good but especially those good things that the World and Times least regard and our selves be most untoward unto If by these notes we finde we be called then have we cause to rejoyce and to praise the Free-grace of God who for no desert but his meer mercy hath vouchsafed to call us that were vile as Abraham an Idolater Paul a Persecuter Zacheus a covetous person the Goaler a desperate Ruffian and hath now put a difference and that for no goodness in us rather then in others And hath he done so to all our companions No they abide in ignorance unbelief impenitency And now our work must be this even to study after holiness more and more being called out of the world that we should no longer fashion our selves according to the same having no fellowship with the unfruitful works of darkness but reproving them rather As you would be loath to be put back with the world and have as they shall so be not as they no not in the least things and as our hope is in Heaven so have we our conversation there as being called of God to that high Priviledge If you be not effectually called and have had so long and so great means of calling it s a fearful sign that you hearken not because the Lord will slay you The earth that after much cost yet yields nothing but bryars and thorns is reproved reprobate ground near the curse whose end will be to be burned If the Gospel be hid it s hid to them that perish So many as were ordained to eternal life believed therefore if thou hast hitherto stopt thine ear against the Lords calling take heed thou provoke him not further but to day whilest it is called to day give ear and obey It s more then thou couldst have looked for that he should have all this patience abuse it no longer lest it turn into fury and the Lord in his wrathful indignation flying away from thee pronounce that he will never more speak to thee and either snatch thee from the Word and send thee to Hell or the Word from thee or if thou hear that he yet bid the Minister preach to harden thee and let thee alone agreeable to that He that is unjust let him be unjust still c. which is most fearful and curse thy heart as Christ did the Figtree never fruit grow on thee never good motion come in thy heart or if any do let them dye presently not live and give thee over to be more strongly tempted by Satan Devil take him and hurry him at thy pleasure lay down thine own corruption unbridledly which is the fearfullest curse under heaven O le ts seek to escape it and tremble to prevent this fearful judgement which lighteth on many that have long lived under preaching and are hardlier won at last then before Some of you haply having barren Trees in your Orchard and having resolved to cut them down have tryed one year more ere you cut them down We may fear there be sundry of us in this place going upon our last year who they be God knows If now you listen not the Lord will hew you down and cast you into the fire and then will you call and cry to God but in vain he will not answer you then When God shall cast such into their deserved place how shall they then fret and vex themselves What beasts were we that we did not yield to the Word of God which so often called upon us Others obeyed and they are well O that we had profited at such a time when such good motions came in our mindes O that we had yielded to them and not cast them off as we did but then all too late they may fret and gnaw their tongues for vexation but to no purpose Endeavor we therefore in time to prevent this Thus of the Exhortation Now follows the Reason of the Exhortation laid down in the 16 Verse Because it is written Be ye holy for I am holy where 's to be considered 1. That he urgeth still the matter in hand and cannot have done with it 2. How he urgeth it even by Scripture It is written 3. The Text it self Be ye holy for I am holy 1. I say he still urgeth the matter in hand much pressing his Exhortation unto holiness and is very earnest herein The Reasons may be these 1. Because the thing in hand is so excellent and necessary then which nothing can be more Holiness makes us like God and Angels unlike Devils and our selves without which there 's no seeing of God 2. Because we are altogether so untoward thereunto Who seeth not what a work we have to bring any to turn from their sins and to take an holy course how few such and with what a deal of pains and when converted and brought to a love of holiness and desire to please God yet who findes not what a stir he hath to bring himself to any good Duty Prayer Meditation Examination of his heart c. or when we are brought to do good things yet to do them in a right maner but the heart will be gone especially in all things and in our whole conversation therefore no marvel though the Holy Ghost dwell long upon it 1. This teacheth us Ministers in weighty points to dwell as it were upon them and not sliding from them too quickly to urge them again and again questioning their hearts whether indeed they will do so and so or not c. 2. People when they perceive their Ministers so to urge such and such a point they must consider it the more seriously so when we read any thing wherein the holy Ghost is more earnest or repeats it often as to search and examine our selves we must take knowledge of the weight of the matter and of our own dulness dwelling the more thereon in our observation and attention where the holy Ghost is earnest we must not pass it slightly over 2. He proves it by Scripture and so must we when we would prove any thing to the Conscience for Gods Word is the Judge of all truth and falshhood good and evil it s the Golden rule the Ballance of the Sanctuary Philosophers prove things by Reason in Gods School proof must be from the Scripture We must not look what this man or that man or twenty men say this stablisheth not the Conscience but the Word of God that bears meat in the mouth that is of weight and authority either to make to yield or at least to leave without excuse One Testimony of Scripture is of more weight then the testimony of a thousand men for that is the Word truth and all men are subject to error and thereto may people say indeed The voyce of God and not of man A number of people in Cities and great Towns
it or look therein to read it What a contempt were this The Scripture yet is the Lords Letter sent to us to inform us of his will O what shall the condemnation of this Land be that having the light love darkness better and God having given us his Word which he gives not to all we make so light account thereof we will not bestow the searching of it Nay every toy proves sufficient to keep us from it O woful unthankfulness How did our Forefathers make account of the Word Job David they in Queen Maries time whereof some read it by stealth in Hay-gofes c. O how precious was it to them Cra threw away his Money but kept his New Testament when he suffered Ship-wrack Many poor Christians and dear servants of God in Spain and elsewhere do now read the Word of God and other good Books with peril of their lives O how shall they rise up against us which may with peace and much liberty and sundry encouragements read and be conversant in the Scriptures yet regard it not God sends his Letter to us we will not vouchsafe to open it What will we regard if we regard not the Scriptures I tell you God hath no greater blessing to bestow on Mortal man This little Book is the glory of the world without which all the world is but a dung-hill and if this were taken away it were better for us not to be then to be for we should do nothing but grope in darkness and be devoured of our lusts till Hell snatch us away le ts learn therefore at last to be wiser and that whilest we may Casting away our toys and vanities learn we to be better acquainted with the Word then at any time heretofore all that be strangers to it be strangers to true comfort Yea resolve we that no day shall pass us without reading some part of Scripture for our instruction else how shall we do our duties each to other how use prosperity and adversity how to learn either to live or dye Here as good housholders we may provide store both for our selves and others For the words themselves Be ye holy for I am holy They are taken as ye heard out of Leviticus Them the Lord used to his people whom he had chosen from all others on whom he bestowed many outward mercies and betrusted them with his Word who thought they should see round about them the Gentiles abounding with idolatry and all maner of sin yet they must not follow them therein But as I have set you out from all other for my self saith the Lord so set your selves apart to my use and service and be ye holy to me as ye observe me to be Hence learn That Where God bestows on a Land or Corner or Town more mercies then on others he looks they should not be as other places that have not had the same favors but have been left to themselves but abounding in holiness holy as he himself is holy Here I might speak of this Land what God hath done for it and what he expects at our hands even that we should be better then any other Nation and then how we are so far from being more holy then others that if any Nation have any sin we get it from them and appropriate it to our selves What should I speak of the common sins of the times The last Assizes and every one shews what state we are in what horrible incests the daughter being with childe by her own father and the Wife burning the childe another ravishing his own daughter being thereof accused by his own childe and wife What cruel murthers besides the common mother sins ignorance extream worldliness and that overspreading canker and leprosie of this Land the contempt of good persons If any be more forward careful zealous then the common sort he is hated mocked discouraged all that may be Not the simplest fellow in a Town though he cannot understand one petition of the Lords Prayer but will mock at those that be any thing toward in Religion or forward to hear the Word refrain from disorder and keep the Lords Day c. this sin abounds most fearfully in this Land In other Religions which are indeed false and irreligious look who is most zealous and forward he is most reverenced and regarded onely in the true Religion if any be but careful to bring into use and practise that which he hears knows and dare not do as others but rather reprove them he makes himself as a wondering stock and is hooted as an howl one that shal sure be hoysed up in charges huâ—cht at complained of and vexed This sin not repented of nor left wil be the moth confusion of this Land as we may justly fear God is every year upon us with one new punishment or other but they prevail nothing we are as bad stil or worse what therefore may we not look for How sped the Israelites at last we may fear lest God make us as famous for judgement as we have been for mercies we may fear that it shall be said of all that pass by How is this famous nation become thus desolate and answered Because they despised the Lord his Gospel and servants after many mercies bestowed upon them to have brought them in love therewith Be ye holy c. Some urge this exhortation and the like to establish Free-will but without cause They shew not what we can but what we should do and what God will require of the wicked or else condemn them and what he will enable his servants unto as give their endeavor thereto to the wicked they are commandments of conviction which God may justly require of them because he made them able to do the same to his servants they are not so but with the exhortation he conveys such grace as whereby they are enabled to do the same Lastly this place is abused by sundry to cry down the married estate to magnifie single life but there is no holiness in the one more then in the other for neither if we marry not have we the more as the Apostle speaketh about eating or marry have we the less the Kingdom of God not consisting in these things The benefit of the one more then the other consists onely in this That a single life hath freedom from many troubles and cares and so more liberty to every good duty but this gift is given but to few therefore rather then they should live discontentedly he perswades them to marry Let them therefore that live single take heed they put no holiness therein or think that thereby they please God the more but rather let them use it well and profit thereby in being so much the more zealous and forward in every good work publike and private else that their single life will one day be a witness against them but especially take heed of a filthy
opposites 1. Prophaneness when men dare live as they list and their lust is their Law 2. Security when men live carnally and wretchedly contenting themselves that they be none of the worst they be not such and such kinde of persons yet go on without regard either to God or his Word The evil they abstain from as it is not from the fear of God so if good come in their way they do it after their fashion and evil also as comes to hand they dare commit sin in hope of mercy and think they shall do well enough 3. Hypocrisie which hath more shew of Religion but resteth in the outward ceremonious performance of duties and looks not to do them in the right maner and so are not guided by the fear of God in their lives 4. Slavishness when men fear indeed but never but under or in expectation of the rod they then will flie to a book have good words golden promises c. at other times they care not what they do or at least be as before Contrarily the true fear of God is known by these notes 1. To hate evil and not leave it off onely for some sinister respects 2. Not onely gross and open evils of the hand but inward corruptions of the heart as Pride Arrogancy Hypocrisie Hardness Frowardness Wordliness of the heart c. spying them out mourning for them and striving against them as being seen to God as well as gross sins to men 3. All evil the evil way every evil way 4. Such evils as a man may go closely away withal as Joseph might with uncleanness with his Mistress but would not as fearing God 5. Such as a man may carry out by strong hand by might and authority and no body to control him yet dares not do it because there 's an higher who hath forbidden it 6. It will make a man watchful to avoid evil as the Hare hath an eye to passengers as she sits 7. It will make men avoid the occasions of evil 8. It is ever joyned with the fear of his Word and as is the one in us so is the other If it be thus then I may too truly and plainly conclude That there is but a little fear of God in this Land for how few hate evil secret corruptions all evil such as they can go cleanly away with such as they can carry away by might and colour of Law How many live prophanely as if there were no God no Law no Judgement day no reckoning to be made but do what their lust leads them too and that which some would not nor durst do for a world they make no bones of Another sort live securely and carelesly not so bad as the former but such as look not to God nor set him before their eyes in their deeds Others perform more duties to God but so as they regard not why nor in what maner but rest in the work wrought not casting with themselves how they may do them aright and thereby taking notice as well of their own weakness as Satans malice Others slavishly fear in their misery but in their prosperity regard nothing but their own will These being called out a few there be remaining that truly fear God for which he may justly have an heavy controversie with this Land that after so many happy means so few should be found that truly fear him though many think they do How few keep Gods commandments all alway with delight let every man examine himself carefully by these notes If any be loth and would have a wider sieve truly I can give no wider God hath given me no wider to let Hypocrites Prophane Persons c. scape through I try you but by the Word and by it you must be judged at the last day But for those that do indeed fear God there 's abundant comfort for them they have that which is better then all the world yea Gods mouth pronounceth them blessed Both the quoted Psalms are a storehouses of promises made to such there are others also in Psal. 25 12 14. 34. 9 10. 84. 11. Mal. 3. 16 17. which are duly to be weighed Such as fear God need fear neither Man Death Devils Hell Day of Judgement c. which are indeed the terror of the world only let them be provok'd to fear him more and more for even of Gods children not a few have but a small measure hereof whereby it comes to pass that they hate not sin so heartily in themselves and others as they should neither are such enemies to privy corruptions but that they break out often and so pull many a sorrow and gripe of Conscience upon themselves which more fear of God would have prevented Our often falls argue too little fear as may appear by our small zeal to duties and our little trembling at the Word of God therefore labor we for more that it may be said of us as of Obadiah That we fear God greatly that so we may be preserved from evil Oh this is the keeper of all vertues holding all in good order a watchman indeed to look to our heart if it be there and temptation comes up starts it and says Nay This will keep the heart clean hold out ill set us on to good Means to attain hereunto may be these Let us often set before our eyes our own baseness Gods greatness power and justice with the effects thereof on Adam the old world and others especially do we consider what God hath done for us that so our care and resolution may grow how to please God If this religious awe be in us O how it will keep our lives from innumerable evils and replenish them with all goodness that having finished them well we may come to the Lord in peace at our latter end O if we did consider the unspeakable mercies of God towards us we should see cause enough though there were no hell yet to fear more then death it self to offend God but because our nature is so exceeding lewd and prone to sin its good to think often that that God under whose power we live hates all sin and will not let any go unpunished What cause have we then to grow in the fear of God that have seen his greatness and just displeasure against sin so much every year one punishment or other What cause have we also to fear God that have such experiences of his goodness in 88. when he delivered us from the Spanish Armado and after from the Gun-powder Treason and now of late hath begun to relent towards us and gives us some showers of rain But alas if we will prove our selves by the notes before mentioned it will be evident that most have not the fear of God which is a fearful thing As no better testimony can be given of a man then this that he feareth God as Job and Obadiah so none more
so did he that quickly which we could never have done Therefore let every man trust to this if this be not a sufficient way thou mayest say I am content to perish thou mayest well enough and I with thee for company 1. This confoundeth all other false and devised satisfactions by any other and sheweth the most fearful state of all that know not nor embrace Christ as 1. The Jews that look for another Christ 2. The Turks that trust in Mahomet and do not acknowledge Christ so the Pagans that are utterly ignorant of him The Papists also that make him but half a Saviour and adde a number of other Merits and Satisfactions with their blasphemous Idol of the Mass their Pilgrimages Penances c. yea not onely say they are the sufferings of the Saints meritorious for themselves but even to put something into the common treasury to help others These also among our selves that hope to be saved by their good meaning good prayers and civil life and either do not at all look to Christ or but to halves being as good as not at all So those that make God an Idol all of mercy and no justice when as they are both essentially in him and he could not be God without both and the one is infinite in him as the other yet by crying God mercy they think to escape never considering how his justice should be answered but he should not be just nor God if he should let thy sins go unpunished 2. This sheweth the fearfulness of sin such was our case that as if one had committed a fault and there were no way to scape unless he could obtain the Kings son to dye for him we could not but perish unless the Son of God had dyed for us 3. This should much grieve and humble us to think what our sins have done even that they occasioned all the torment our Savior was put to It was not Judas nor the Jews Pilate nor the Soldiers that crucified Christ but our sins they being but our servants and executioners How should this go to our hearts that our lying swearing whoredom pride profaneness c. was the cause that put our Savior to all those indignities Shall he be pierced yea to the very heart for our sins and shall not we be pierced with grief for our own sins Shall he shed Tears of Blood and shall we have dry eyes Shall he say his soul is heavy to the death and shall not our hearts be heavy could we having a friend that loved us so dearly as he would take our room to endure much for us could we I say stand by and see him tortured for our cause and look on it with dry eyes 4. This should make us take heed of sin for the time to come and avoid it above all things in the world look upon every sin in blood no sin but hath a bloody face when we have committed it all the world cannot satisfie for it it must be blood the blood of the Son of God one drop of which was of more worth then Ten thousand worlds if it were but the blood of a man must be shed for every sin were 't not fearful but it s Christ Blood therefore how careful should we be But O Lord How small account is made of sin How doth the world make a May-game thereof How do men think they can appease Gods Wrath with a broken sigh or a Lord have mercy upon us for we are all Sinners or by making some counterfeit shew in their sickness or on their death-bed And do not the Papists think that it may be done away by auricular Confession Penance Pilgrimages Holy-water Popes Pardons the saying over of so many Ave-maries Paternosters c. But those that set so light by sin are such as never knew the weight of it nor have part in the remedy and therefore in vain do such say they hope to be saved by Jesus Christ and he dyed and shed his Blood for their sins and yet they still live in sin What is this but to make a light account of Christs blood a treading of it under foot an accounting of it an unholy thing a despiting of the Spirit of grace Yea if even Gods Children did so weigh this unspeakable price as they should they would be more afraid to offend then they are This also should awaken those that know no part in their Redemption that they have the greatest matter in the world to seek Such should never be quiet till they finde themselves discharged for without this there 's nothing but eternal destruction they shall bear their own burthen 5. This setteth out the unspeakable love of God and Jesus Christ that when we had plunged our selves into this miserable estate and could not onely not help our selves out but not so much as devise a way out that he did both finde out the way and was content to bestow his Son on us to suffer the curse and death that we had deserved that so we might be freed What man would beat his Son to spare his Servant What man would kill his Son to save his Enemy What Prince would give his onely Son and Heir for a base Subject nay to redeem a Traytor and that not to bondage but to death yet all this hath the Lord done God so loved the world O wonderful that the Father did not rather suffer all the world to perish then that his most blessed Son should suffer the least of those indignities that he indured And was not the love of Christ infinite that for us gave himself and did willingly lay down his life for us which could do nothing to deserve or requite it nay which were his very enemies so to endure such base and cruel dealing from men who himself was Lord of the world and could have commanded the earth to swallow them so to be spitted on mocked scourged nailed to the cross c. but above all that he would undergo his Fathers displeasures for us Rake-hells that had so provoked him 6. And what doth this call for at our hands again but admiring at the infiniteness of the price we study all our life how to walk thankfully before him giving our Bodies Souls Lives and Labors to him again most zealously faithfully serving him in all obedience yea if he should call us to lay down our lives for his Names sake to do it chearfully as he did for us we are not our own but the Lords who hath bought us and paid dearly for us and so must have neither Wit nor Will Body nor Soul Hand nor Foot but for him and which we are to employ in his service If one should redeem us with a great sum of Money we would ever be thankful and count our selves his if one should give all his Substance more if one should give himself to serve and be bond for us yet more but to lay down his
which went before both knew and saw Christ as Abraham though afar off So that here the Fathers are not excluded but he was manifest for us that we might have a fuller sight of him then the fathers their light was but dim in comparison of ours How much then are we bound to God and ought we not to have more knowledge and faith and shew more tokens of thankfulness then they But alas though we have the Gospel and Sacraments so clearly never did iniquity more abound Thus do we reward the Lord for his kindeness Who by him do believe in God He saith They believed how came he to know that he hoped so and in charity so judged of them as who willingly gave themselves to the profession of Christian Religion and for the same did undergo persecution Therefore I say he hoped the more confidently of them even as we may do of such Assemblies as these on the week days a man may hope better of them then of those which come by commandment as others of Custom not Conscience especially considering the discouragements they meet withal and their constancy notwithstanding A man cannot but think they should come for Conscience and expect better things at their hands then others which I desire you would be careful to declare well at home in your places and several dealings not onely to Gods glory your own comfort and winning on of others but stopping up the mouthes of the worst that are ready to pry into and speak all evil of the forwarder sort of professors By him We cannot believe in God but by the Son For 1. The Father dwelleth in the light that none can attain unto How then shall we come to him of our selves we being so poor and weak and he of so infinite Majesty As in the Summer we cannot directly look upon the Sun shining in his full strength but may view it in a pail of Water so must we see the Father in the Son who is the image of the Father and the ingraven form of his person 2. God is infinitely just and we extreamly wicked he a consuming fire and we stubble How then can we come to him believe in him or take comfort but onely in and by the Lord Jesus our Mediator who by his death hath made satisfaction to his Father and covered us with his righteousness He is the Way the Truth and the Life none cometh to the Father but by him By him we have boldness and access with confidence Its life eternal to know the onely true God but how shall that be done onely by Jesus Christ He therefore that would believe in God and have comfort thereupon must first know and believe in Christ Jesus even know him to be for natures and offices as he is God and man and believe in him as the onely Savior who reconcileth us to the Father 1. Therefore Jews and Turks believe not in God because they believe not in Christ and know him not 2. All are Hereticks that deny any of Christs natures or offices for we must believe him to be such as the Word declares him to be 3. The Papists which in effect deny his Humane Nature by standing for Transubstantiation and his offices Priestly by their Masses Satisfactions Joynt-intercessions his Prophetical by their own Traditions his Kingly by making the Pope head of the Church making Laws to binde the Conscience to forgive sins save damn c. Therefore they cannot truly believe in God and therefore it stands them in hand to know Christ aright and then to believe in him 4. This condemneth a number of ignorant creatures among us which will come to God but how by their good meanings good prayers good serving of God civil life and the like as others which seem better taught by their repenting and crying God mercy Oh this goes for current and in the mean time take no thought how his justice should be satisfied These may cry their hearts out to God and finde no mercy they must bring Christ their Surety in their hand and plead mercy for his sake and his satisfaction Such as were stung by the Fiery-Serpents could not be otherwise healed but by looking up upon the Brazen-Serpent neither we otherwise accepted of God then through Christ Humble thou therefore thy self confess thy sins judge thy self know Christ and plead his satisfaction That raised him up from the dead and gave him glory The Father is here said to have raised up Christ and yet the Son saith of himself That he laid down his life and took it to him again A. Whatsoever the Father did herein the same did the Son and the Holy Ghost The work is common to all Here I might speak 1. Of our Saviors Resurrection and shew how carefully all the Evangelists have recorded it with the witnesses thereof and how all the Apostles in their Sermons stood upon it and how the Devil and the Jews endeavored to hinder it and what great benefits ensue unto us hereby 2. Of his Ascension after forty days being on earth and how he changed his place and vanished not and how though absent in his Humanity he is ever present by his Spirit and how he is most highly advanced and how his Godhead was not thus advanced it was impossible nor his manhood by it self had such a name and such glory due to it but that the person of Christ God and man was advanced and how now he makes intercession and hath prepared a place for us but of these I have spoken at large on the Creed That your faith and hope might be in God Every one that believeth in Christ that these things belong to him may boldly believe and hope in God for all good for this life and that which is to come look for a full discharge of all sins for power to rise to a new life for a glorious resurrection look also on God with boldness by the intercession of Christ and be assured of expect and wait for an entrance into the same glory our Head is entred into Verse 22. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfained love of the brethren see that ye love one another with a pure heart fervently A Good life is an inseparable companion of Faith and Hope God having bestowed upon them the former the Apostle would not have them to be wanting in the latter Generally he exhorts to Sanctification vers 14. then particularly first to renounce their lusts ibid. then to embrace the contrary Holiness vers 15 16. This he divides into two parts 1. The fear of God which contains all parts of Piety towards God vers 17 18 19 20 21. 2. Love to our brethren which comprehendeth all the Duties we owe to them These two are knit in a comely order not to be sundred In this verse we have an Exhortation to true and
the Word of God which liveth and abideth for ever THis duty of love is of such use and we so untoward to it and so hard a thing for us to love as we ought that it s urged with a Reason True it is so and no more then needs for the spirit that is in us lusteth after envy The Reason is taken from the grace of Regeneration bestowed upon them They were born again and therefore were to shew the fruits thereof as in other things so in this of love Where might be noted 1. That such as are not born again cannot love no more then men can gather Grapes of Thorns or Figs of Thistles or pour Wine out of a Bottle full of Vinegar but as Grapes are gathered of the Vine so must love come from a Regenerate man not otherwise 2. That the Regenerate man must needs love therefore they that declare no love but hate their Brethren the people of God especially shew they be not born again nor of God But I proceed to the words Being born again Here 's occasion offered to speak of the grace of Regeneration Touching it consider briefly these particulars 1. What it is to be born again It s to be made new creatures to be cast in a new mold to have the corrupt Image of Sin which we have by Nature and wherein we were conceived and born put off throughout and the contrary good one wherein we were at the first created put on to have the understanding enlightned with distinct knowledge of God the heart bowed to the obedience of God c. new thoughts desires speeches actions In the new Creature all things must become new Thus it s done to all that were elect before the foundation of the world They are changed up and down from a good state by Creation to a bad in Adam from thence to a good one in Christ by grace here in expectation of glory hereafter For the wicked they are changed from good to bad and there remain the same but still worse and worse for ever we should give God thanks that made us so good at first be humbled to see our base and woful state now and seeing there is help never to be quiet till we recover our first condition 2. That the Lord is the Author hereof he takes away the stony heart and gives a new heart an heart of flesh It s his work onely nor Man or Angel can change the heart to work a deadly hatred of that which by nature we love as our lives and to love and take delight in those courses duties companies which sometimes were as a Prison Alas the best Paul and Apollos cannot often even of their Children or very Friends not a few remain unconverted though haply in the mean time God bless their labors to convert many others Yea if an Angel should take a man and carry him to Heaven and shew him the Joys thereof and thence to Hell and shew him the Torments thereof yet this would not convert him neither all Mercies Afflictions or Plagues of Egypt It s a great work of God and so great as if all things were not possible to him he could not do it It s a greater work then the Creation of the World In that there was no opposition in this much we have not onely no aptness to good or to be wrought to goodness but a violent opposition against it there but to make the things here both to put out the corrupt nature and to put in the contrary good then he made all of nothing now he makes good of nought As its easier making a thousand glasses then the setting together one that is broke so it was easier to speak quo ad nos for all things are alike easie to God to make the world then to repair the broken Image of God in man It s a miraculous work of God greater then any miracles that Christ or his Apostles wrought our Saviors several miracles upon the bodies of men are all done in the conversation of a sinner sight restored to them that were blinde and darkness it self hearing to the deaf speech to the dumb feet to the lame Devils cast out yea many for the Devil possesseth us and all our Parts and Members Hearts Hands Eyes Tongues Feet c. as any Captain holds a Castle and hath it at command Thus it s a wonderful work of God to see a mans Soul and Life his wit will desires affections and all altered from black to white It was a wonder to see the Criple go and for him that was born blinde to see but it s more marvel to see a man converted for whereas God gave power to work all these miracles the raising of the dead not excepted to men this of regenerating is his own onely If we finde it ascribed to Ministers as Paul is said to have begot Onesimus and as a Father the Corinthians we must not conceive as if it were not proper to God onely but know that it is for that God would keep them the instruments by whom he works from contempt A good Husband or Wife may be a good means each to other but have no power of themselves Adam could easily cast away himself but none could restore him but God onely as a Childe of half a year old may break a glass which all the men in the Town cannot set together again It s wrought of God by uniting us to Christ by Faith through his holy Spirit which works this alteration when pardoning our sins past he taketh away the guiltiness and punishment thereof in his death Let all that can prove it give all glory to God for so unspeakable a mercy even that when they were going headlong to destruction when as vile as any he yet called them passing by thousands which yet lie in their sins And for them that can prove no such thing let them not delay nor put off to the last as the fashion is as though it could be dispatcht in a trice or with a wet finger but seek it both earnestly and quickly in the means appointed Why do men think they shall repent on their death bed rather then now Is it because the pain or fear of death will make them Alas all the Plagues in the world cannot change a man without God and will God be near to work then Nay he that was rejected in health and life will more likely cast off in death and if he will not bless his Word will he work in the end by other means This is little better then Sauls practise to go to the Devil when God would not help him 3. That the Lords own will is the moving cause hereof As he Elected freely and gave Christ of his love so this Nothing in us could move him hereto but whom he elected before the world those doth he of the
same grace effectually call and convert which should binde our hearts more effectually to praise and serve him all the days of our life 4. That the excellency of this grace is such as all things without it are nothing If we had the wisdom of Solomon the strength of Sampson the policy of Achitophel the wealth of Ahasuerus c. if we could measure the Heaven Earth and Sea and knew the nature of all Creatures therein from the Cedar to the Hysope nay if we could understand the Bible could Preach never so Learnedly and had all gifts of knowledge and utterance yet were we not born again all were nothing Besides it s the more excellent both because so rare only the Elect of God are born again and because Eternal In the natural birth we dye because born of mortal seed and nourished by corruptible food but they that be born again never dye more never come more into their former state as being born of the immortal seed of the Word and Spirit and being thereby nourished are joyned to the fountain of life Christ Again by our first birth we are made miserable by this happy by that sinners by this righteous persons by that children of wrath by this children of God by that slaves of Satan by this servants of righteousnes by that limbs of the Devil by this members of Christ by that heirs of Hell by this heirs of Heaven O happy day O happy birth before Regeneration Sin and Satan wholly ruled in us but after Grace and the Spirit of God 1. This should teach us if we can prove it in our selves to rejoyce and remember our birth-day Many delight to talk of their age as others when where and what year they were born But canst thou tell where and when thou wert born again thou canst else have little joy of thy first birth The older thou art the more shame and greater condemnation if thou art not born again He that is not regenerate is a Bastard for though he have after a sort the Church to his Mother yet he hath not God to his Father and though in the Natural birth the Mothers side is the surest yet in the Spiritual birth it s otherwise Therefore if thou hast Wit Beauty Strength Wealth and the like rejoyce not in them but that thou art born again yea though thou art Poor Weak Sickly yet being born again thou art happy If God hath denied thee Wealth and Health or taken them away yet if he hath given thee grace thou art to rejoyce exceedingly 2. It may teach us to rejoyce if we know our children new born We rejoyce at their Natural Birth but alas wert not for hope because they be of Christian Parents we might rather weep for when a childe is born there 's come a sinner a guilty person into the World one that is in danger of all evil subject to a great deal of sin and sorrow and one that hath deserved to be cast into Hell O therefore if we know them born again there 's cause of rejoycing yea we must rejoyce at the new birth of a servant or any other as the Angels do The World likes such the worse a sign they are the old men 3. If we know it not we are to use the means bring them to Baptism after teach them what is fit that they may make conscience of their Covenant and bring them to the Word if they be any whit forward further them if backward or unwilling use thy Authority over them 4. Rebuke them that desire to see them Strong Fair Rich Healthy and the like in the mean time not respecting whether they be born again or not 5. He that is not born again hath nothing excellent in him but abides in death and is the servant of sin 5. That it s so necessary as without which there 's no entring into the Kingdom of Heaven for thereinto can no unclean thing enter and they onely which are pure in heart shall see God We are born impure sinful defiled from head to foot while we are in this state there 's no possibility of serving God as either by thinking speaking or doing good we must therefore be washed and made clean The world imagine no such necessity herein it s a riddle to them few know what any such work or change meaneth They think to be saved by their good meaning civil life and living orderly O this is sound if these do not well God help us all Again though openly bad if they can cry God have mercy on their deathbed they shall do well enough Here 's no dreaming of a new birth of any change in the understanding will affections yea throughout both body and soul but none of the others will serve the turn therefore try whether ye be new born If we live still in sin as in lying it s a certain argument we are as we were naturally He that is in Christ is a new creature and such a one walketh not after the flesh but after the Spirit if thou art thus thou hast put off thy old conversation and put on a new 6. The effects of Regeneration 1. An hatred of all sin a love of all good 2. A strife and labor to do the one and avoid the other 3. A diligent use of the means for this purpose and a Spiritual combat against the lets wherein being conquerors we have peace and joy if otherwise grief 4. Delight in the Word Prayer and Heavenly things whereas we were wont to delight in vain and worldly things so to cry Abba-Father to love the Father to desire the sincere milk of the Word and to live innocently If upon tryal of thy self by these notes thou findest thy self not born again thy case is fearful it had been better then thou shouldest thus dye that thou hadst never been born or born a Toad whereof when its dead there 's an end but the man that is not born again while he lives when he dyeth the second death will lay hold on him eternally yet alas a number of old folks ready to drop into the grave are not yet born again What shall become of these few men are born again when they become old which I speak not to discourage you quite but to awaken you the more earnestly to look about you some were called about the eleventh hour but let them that have day before them not defer or put it to the venture 6. That the life of a Regenerate man cannot be that it was or as is the life of carnal men for the case is altered he is now united to Jesus Christ as an imp to the stock a member to the head by Faith on our parts but principally by the Spirit of God by which Faith we draw and by which Spirit is conveyed to us vertue from Christs death to kill sin our old man and the corruptions
so glued to these things that they savor and minde no other life nor offer of any such thing A number of prophane people will not part with their sins though to obtain such a benefit And there be such a number of other Comes that calls and carry them away that though Christ call Come few follow him The Devil saith Come and they flock after him The World saith Come and they flock after it The flesh saith Come and they follow it thick and threefold even striving who shall follow it fastest But if they had wit to see whether these Comes tend they would not be so forward The Devil calls Come as the Fowler calleth the Bird into his Net The World calls Come and serves her followers as Dalilah did Sampson and Jael Sisera The flesh calls Come but all that follow it shall dye The Harlot also hath a Come but her Chambers go to Death and Hell and he that goeth in into her is led as an Ox to the slaughter the like might be instanced of others So that Christ by his Ministers might cry Come but few hear and follow O what woful unthankfulness is this Did Christ come down from Heaven to us and will not we come to him one whit Hath he taken so long a journey and come to offer himself and do we refuse O horrible ingratitude Yea what mischief is this to our selves Is it not to seek our own destruction If a King should send a gracious Pardon to a company of Traytors that had deserved Death and they should go on and set light by it would he not send an Host of armed Soldiers to destroy them So may the Lord justly deal with us You are told you are undone without Christ that he can and will save you if you come to him if you will not you cannot but perish and whom then will you blame O whose heart should not leap at such an offer and coming in yield himself and say O it s the first bargain I 'le make the best that ever I shall make How many thousands would be glad to hear such things as these that do not nor are vouchsafed the favor Do you think ever to have a better offer to make any better of your sins then to renounce them and embrace Christ O consider of this and renounce all other Comes which you have already followed and at last ere it be too late embrace this most blessed offer O fall down and humble thy self O but will he ever pardon and receive me who have been thus and thus It s no matter what thou hast been not number nor greatness of sins can let if thy heart could be truly humbled there 's the greatest doubt He as the true Samaritan will pour wine and oyl in thy wounds He is the true pool of Bethesda now the water is stirred step in and though thou hast been Thirty and eight years yea Forty eight and more sick of deadly sin thou shalt be cured Christ is a perfect Physitian what disease is there that he cannot cure The Urinals that stand so abundantly in Physitians and Apothecaries houses may condemn the world seeing there be so few seek to the spiritual Physitian labor to see thy misery understand and apply the Law to make the soul sick as some make themselves sea-sick When thou art touch't deeply with thy misery come to Christ he will do thee good If being burthened with thy sins thou goest to the Devil for councel he will tell thee thy â—ins be unpardonable no mercy better rid thy self out of the way as Judas If thou go to the world they will bid thee be merry and put away these melancholly dumps and thoughts Ride abroad go to Cards Dice haunt Ale-houses c. and go to no more of these Preachers and Sermons they put folks out of their wits that 's the good they do People that were honest folks and lived at quiet since they have used to go after them are grown full of fancies But if you come to Christ he will take pity on you ease comfort and save you O be perswaded will you perish rather then humble your selves will you cast away your souls for love of your lusts We will hereafter for we know that else there is no Salvation O that 's the Devils word Hereafter he knows delays to be dangerous Accept it whilst it is offered lest thou never come to it again If thou despise it thou shalt hear a fearful Go ye cursed If thou wilt embrace it thou shalt hear a comfortable Come ye blessed The Lord perswade your hearts and cause many to come this day if it be his blessed will As unto a living stone The next priviledge of a Christian by Christ is that being come to him he conveyeth of that spiritual Life and Grace that is in himself into every of them which is here set down under the similitude of a building of which there be two parts 1. The Foundation 2. The rest of the House raised and built thereupon which be so coupled as they make but one building For the Foundation which is Christ Jesus he is compared to a stone because as that 's used for a foundation in an house of moment as being sure lasting firm and perpetual So is Christ Jesus the Foundation that bears up his Church and by which it is saved a sure firm and perpetual Foundation without whom there is no hope of Salvation he being the way the truth and the life He that brings another Gospel let him be accursed If he come like an Angel spit on his face defie him to Hell Adam and all since have been saved by him and all that are or ever shall be what he did no other could do and that he did which was needful for our Salvation 1. This condemns all that build not upon this Foundation but on another either in whole or in part as 1. The Jews that look for a Savior in the Ayr that will come they know not when 2. The Turks that build on a deceitful cursed Mahomet that will never come till he be hailed before the Judgement-Seat of Christ for his Blasphemies 3. The Papists who though they acknowledge Christ in word to be the Redeemer and Savior of the World yet they so pull from him and adde to him as they leave him but a bare Name and Title for then is Christ the Foundation and so acknowledged when we acknowledge Wisdom Righteousness Sanctification Redemption Satisfaction Life and Glory to be in him and in him alone Contrarily they attribute part of these to their own Merits Masses Pardons Satisfactions and so they rake together a deal of Rubbish to joyn with the Foundation which will not be for he is an whole Foundation or none of them some few whose eyes God opens in their end as finding no certainty nor sure rest in any thing of their own do renounce themselves and all
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
ordained most men to destruction then is his justice greater then his mercy We must not measure his justice and mercy by the number of the one or of the other for if there had been but one onely saved it had been as great mercy as his justice in condemning the rest for if but one had been saved it must have cost the death of the Lord Jesus such was our misery Now what a mercy it was that the eternal Son of God equal with the Father and in whom he was well pleased should not onely abase himself to our nature but to our infirmities yea to sorrows and great indignities nay to death yea a cursed death O who can express this love It was a wonder he did not rather suffer us all to perish then his Son to endure the least of these Then he hath ordained the means of their condemnation namely sin and so is the Author of sin True he ordained and decreed that there should be sin in the world as he did of the fall of Adam but not as is sin and evil but as whereby and out of which God draws glory to himself and it was necessary that there should he evil in the world as well as good that a way might be made for setting out Gods mercy in pardoning some and his justice in punishing it in others but so as the Lord is no way faulty He ordained willingly to permit it as it hath respect of good in it but as no actor of it He put no evil in Adam nor any man but onely willingly permitted his fall c. 2. This should and may stay our mindes when we see any great Professors and men of excellent parts fall away It s no other then that an Hypocrite and one that never was sound nor elect of God is now discovered and let none that can prove their election be overmuch troubled onely walk reverently but never be dismaid with deadly fear They fell because they were not elect and you being elect shall be therefore sure to stand and thus our Savior comforts his Disciples That none was lost but Judas who was the son of perdition so did Paul the Christians notwithstanding the revolting of Hymeneus Philetus Alexander c. If it were not for this what a deadly fear might this breed in weak Christians to see those so far their superiors in knowledge and gifts to fall away Thus of the first The second is this That This was of his own will and for no cause out of himself for the Lord infinite in wisdom and holiness needs not as man to fetch the reason of his purposes forth of himself He will have mercy on whom he will have mercy and whom he will he hardneth He doth all things according to the counsel of his own will Is it not said O Israel thy destruction is of thy self and He that beliveth not is condemned and Except ye repent ye shall all likewise perish Cursed be the mouth that saith not so even that every mans destruction is of himself and his own just desert but we must put a difference between the decree of God and the execution of it God condemneth no man upon his bare will but his own just desert Sin comes in between the decree of God and the execution of his Decree as the cause of Damnation If then it be asked Why is any man condemned For his sin But why did God decree to condemn any Because he would As no man is saved but by Faith in Christ and Sanctification of life which yet is not the cause why God appointed him to Salvation but because he would so there 's none condemned but for his sin yet God ordained him not thereto because of sin but because of his own will If any ask further and why would he That a note too high for man or angel to sing but there in humility we must rest and not put the Lord to render a reason of all his decrees or doings which even princes will not do to their subjects he raised up Pharaoh c. even because he would get glory out of him and by his means This condemneth the Opinion of foreseen works good or bad as of this because he foresaw some would be bad and refuse grace he therefore Reprobated them c. but God loved Jacob and hated Esau not onely before the had done good or evil but before there was any thinking of good or ill If foreseen sin be the cause of Reprobation then on the contrary foreseen grace of Election but the Epistle to the Ephesians sheweth the contrary hereof Faith and Sanctification followeth upon Election as fruits thereof therefore go not before as any causes so do Infidelity and impenitency follow after Reprobation If foreseen sin had been the cause of Reprobation then we should all have been refused for he could not see us but all sinners But as the blinde man was not so born for his own or Parents sin but that the work of God in curing him by a Word might be seen so was it in this business Thus of the second The third is this That The Lord hath done this most justly His will is a rule of Righteousness and he can do nothing but most holily and justly Is there unrighteousness with God God forbid Though we cannot see into the justness of it yet we ought to acknowledge it The Sun may shine and that brightly too though a blinde man see it not Man was made holy and having free-will by his willing sin lost his state and still sins willingly It seems cruelty in the Lord to appoint most part of mankinde to Destruction He did it not as ayming at their Damnation but at his own glory which is more to be regarded then all the World And shall the Clay say against the Potter Why hast thou made me thus and thus may not he do as he list So may not the Lord get glory by his own creatures which way he will And do men for their pleasure hunt the Hare and Partridge or kill not onely Flyes and baser creatures but also Fowls with their grins in like maner appointing Sheep Oxen c. for the slaughter and shall not the Lord have as much Soveraignty over men the work of his hands we cannot make a Fly or Flea yea it s more reason that the Lord should be glorified if he would with the Damnation of all mankinde then that the killing of a Hare nay a Fly should serve to the honor or pleasure of the greatest Potentate of the world What if he had ordained none to Salvation who had had cause to complain Besides with what patience bears he with them and their blaspheming of him every day What marvellous benefits and comfortable good things bestows he upon them houses lands wealth health peace who might destroy and send them to
to Redeem it with the blood of his Son and to give his Spirit thereto to graft and unite it to Christ and to sanctifie and make it like himself How dear are our children to us God hath made us sons nay heirs the Lands we purchase be dear to us we are Gods purchase our members be dear to us God hath made us members of his Son 1. Oh if we be so peculiar and choyce to the Lord how choycely should we walk how should we set as great store by the Lord and his Commandments as he hath done by us He hath chosen us for his inheritance we should chuse him for our portion and make him so and his Word our Heritage as David did O how warily should we walk Every Christians ought to be one of a thousand the least as David and the greatest of the Angel as God we should shine so among others as Moses his face shone when he came down from the Lord that we may straight be discerned by our conversation who and what we are O how doth this tax the coldness and carelesness of many Christians in whom who can view any singular thing but we ought to be singular persons They omit duties in their Families or slubber them over as many Hypocrites who can upon any occasion be as froward impatient worldly as any other Is it not requisite that such as the Lord hath been at such cost with as to Elect them Redeem them call them by his Word and Spirit Sanctifie them c. should be extraordinary persons we should be much in those duties that the World and Hypocrites do not meddle with as private Prayer Examination Watchfulness yea against secret corruption and in those we do we must perform them after another fashion then heretofore 2. This is a comfort that God makes such special reckoning of his therefore though we have many and mighty Enemies yet we need not fear God is on our side he is about us as the Mountains about Jerusalem they must dig down God ere they can come at his overcome God ere they can conquer his 3. Terror to the wicked How dare they meddle to hurt or persecute any of these little ones lest their Angel be let loose to destroy them If Meroz were cursed for not helping them what shall they be that harm them They that rail on them mock and misuse them would do further if opportunity served 4. The wicked are of no reckoning with God for they be like the Devil and do nothing but sin against God and are his Enemies The wicked are as chaff and darnel the godly as wheat the good as the fish in the net the wicked as weeds and frogs the good as the vine the bad as the nettles and brambles the good as the tree planted by the rivers of waters c. the wicked as barren nay hurtful trees the godly be like good ground the wicked like that which bears thorns and bryars This should make them see their base condition and set less by themselves seeing God sets nothing by them and joyn themselves to the Lords people and labor to be such That ye should shew forth the praises of him c. The end of all these priviledges and this cost is that we might shew forth by word and deed all the vertues of God his Mercy Patience Wisdom Goodness c. shewed in our Election Redemption Vocation Sanctification c. Where note 1. That God hath not bestowed this cost on us in vain but that we might both sound out his praises with our mouthes and throughout out whole life shew forth the same O how infinitely stand we indebted to him But where is our zeal any thing answerable to the least of these unspeakable mercies vouchsafed unto us 2. That he did not Elect us because he foresaw we would shew forth his vertues but that we might so do If he had foreseen any works in us we might then have shewed forth our own Merits as his Vertues but that 's contrary to this Text and the whole course of Scripture Therefore we may say herein Not unto us but unto thy name give the glory 3. That he Elected us not to be idle but to shew forth his Vertues and this confuteth the Opinion of those that hold the Doctrine of Election and the unchangeableness thereof to be a Doctrine of Liberty and a gap to all licentiousness But he chose us that we should be holy and that not in shew to please men but before him even so as he requireth and accepteth 4. That the furthest end of our Election is Gods glory not our Salvation True he propounded that too but not as the furthest end So he ordained some to Damnation not that simply he takes pleasure in their destruction but to set forth his glory even the glory of his power and justice in their just condemnation so would he be glorified in his mercy in the Salvation of the Elect. Hence learn we To make the glory of God the end of all our actions and nothing else not profit not pleasure not preferment no not the Salvation of our own souls we must not Hear Meditate Pray keep the Sabbath flie from Sin do good to save our Souls for then we seek our selves but that God may be glorified the other must be minded in the second place Who hath called you He describeth God by a special benefit bestowed upon them namely their effectual calling from sin to grace and this he doth to confirm them in their Election whereof he had spoken before by which they might prove the same Note then that effectual calling is a certain argument of our Election I say effectual calling because there is 1. An outward calling common to the Reprobate as many are called but few are chosen and 2. An inward and effectual calling when the Spirit goes with the outward means and boars through the ear of the heart and opens the eyes and breaks through all lets and enlightens and changes a man admirably who before was not at all moved when he heard the very same things when God deals with the Reprobate he calls them outwardly but when with his Elect he goeth to work with his Spirit which passeth the power of Man or Angels the work is the Lords The outward instrument of effectual calling is principally the Ministery of the Word other things may prepare as the fire heats the iron but the hammer fashioneth it as affections the good conversation of others and the like Thus the Jailor was by an Earthquake some are gastered and first smitten yet rarely by some fear in the night or at some other time fearful thoughts lay hold on them But this is not conversion it s no other then may be in a Reprobate after they are brought by counsel to the Word
drink at every Alehouse they come at It s grace that puts excellency in a man without which he is worse then a Beast for he is degenerate from his Creation hath understanding but serveth not his Creator but rebelleth against him and his end will be a thousand times worse then a Beast A wicked man is called in Latine Nequam which signifieth no body and so he is indeed in Gods account No body and happy were it with him if he were indeed no body but he hath a being here to sin and hereafter to be tormented Do not we therefore rest contented with our natural state but labor for grace in our hearts But are now the people of God Though scattered yet became they the people of God So that no outward affliction doth nullifie Gods Church as no outward pomp nor living together in wealth make a Church Gods Church scattered is yet one Houshold one Sheepfold Further in that he reckons it for a great priviledge and blessing that they were the people of God Note That It s the greatest blessing in the world for a Nation to be the people of God even to enjoy the Word and Sacraments and other Ordinances of God the means of Salvation so for a particular person to be one of Gods true people for as for all outward things they are common to the wicked yea the Beasts partake of many of them but the means of Salvation they are happy things It s the fearfullest thing in the world not to be the people of God for if we be in Poverty Trouble Captivity under Tyrants yet it s nothing so we enjoy the means of Salvation and if a Nation have all Plenty and Peace yet want the knowledge of God and Christ Jesus it s nothing So for a particular person if he be never so Poor Sick Imprisoned Hated yet if the knowledge of God in Christ Jesus be in his heart and true holiness he is not misrable and if all Wealth Honor Health whatsoever can be put upon a man if he be not the childe of God it s nothing St. James bids the poor Christian rejoyce because he is made a Christian exalted and the rich man to rejoyce because he is by the grace of God made lowly not because rich 1. This may stir up in us thankfulness to God that hath vouchsafed to make us his people in this Land for which we cannot be sufficiently thankful But most regard not that which makes the Land happy namely the Gospel This is that which makes this Land the people of God and nothing else 2. It teacheth us particularly to labor to be of his true people effectually Called Justified Sanctified Zealous of good Works loving the Word affecting it and finding it sweeter then the honey and the honey comb more precious then gold and silver delighting in the Sacraments and Prayer walking in true Holiness c. thus shall we be happier then Kings without it He that is one of Gods true people is dear to God he will protect him provide for him that he shall want no good thing here and be glorified with him hereafter every one will be challenging this to himself the worst of all will take the best names to themselves and be termed Christians but let them win it and wear it Which had not obtained mercy What then were under Gods Wrath and Justice and why not under Mercy because of their sins So that Sins especially unrepented of are a wall of brass to keep Gods mercy from us Therefore repent of them for without Gods mercy we are utterly undone for ever But now have obtained mercy This is the same for substance with the former words and there remain no several Doctrines our of these besides those there handled excepting this Namely that What God did for them in making them his people was of his meer mercy He had no need of them they deserved no such matter Learn then that All that we have or have had is of meer grace That we Gentiles are called to be the people of God That this Land hath the Gospel That our selves particularly were Elected was of meer mercy So were we redeemed so effectually called Nothing in us to move him to shew any mercy first or last nay all to move him to the contrary nay it was not onely mercy but abundant and wonderful mercy 1. This confuteth Popish arrogancy that teach mans Merits to be in part the cause hereof 2. It teacheth us to walk so much the more thankfully and obediently in all things as we especially take kindely the good turns of a Stranger O say we I am exceedingly beholding to him thus and thus he did I never saw him before I shall never forget it What thankfulness then owe we to God for his love towards us who were altogether ignorant of him The less desert Mephiâ—â—â—heth found in himself the more he found himself bound to David so may we to God 3. We must learn to imitate the Lord to be merciful as he is and to do good to those that never deserved ought of us nay to do good to those that have deserved ill of us and this men can hardly be brought to O say some and those not of the worst I could be content to yield and to do any thing but he hath thus and thus abused me with his tongue But have not we done so by the Lord Verse 11. Dearly beloved I beseech you as strangers and pilgrims to abstain from fleshly lusts which war against the soul. HAving laid Doctrine for his ground he follows now with Exhortation both these go necessarily together to the doing of good and may not be sundred The Doctrine was about the great things that God had done for them and therefore hereupon he Exhorts them to holiness and purity of heart and life before he shewed what God had done for them now he shews their work before he shewed that the end of those priviledges was that they should shew forth Gods vertues now he shews how that should be done namely in laboring to be pure in heart and life in token of thankfulness and so that being advanced to such dignities they were not to be idle but work for God and walk according to the benefits bestowed In this verse he exhorts to purity of heart in the next to holiness in conversation and these he joyns together Holiness in general is and must be the life of Gods people These two parts of it in heart and conversation must go together one as the Mother the other the Offspring that as the Root this as the Branches like two Twins that are born and dye weep and laugh together In vain doth any man boast of purity of heart whiles his conversation is naught In vain doth any man strive to have a good conversation whiles his heart is suffered to
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
punishment of evil doers and for the praise of them that do well The second Reason of the foregoing Exhortation It s taken from the end of Magistrates appointed for the great benefit of a Commonwealth even to punish evil doers commend and defend the good without which no Kingdom could stand as there could be no garden if all the Hogs in the Town were suffered to root it up no orchard if Cattel were suffered to eat it off the buds and bark of the trees c. so that unless we be vipers and seek the ruine of our Countrey we cannot but acknowledge the benefit we get by Magistrates and accordingly perform our duties towards them As they are to make good Laws both for the worship of God tending to his glory and the Salvation of their peoples Souls and the preservation of Justice and Peace wherein Mercy and Judgement are to meet together and are to justifie the Righteous and condemn the wicked as good gardiners pull up the weeds but cherish good herbs whereby vertue may flourish by due encouragement and vice may be suppressed by due punishment So must we accordingly behave our selves towards them for their encouragement For the punishment of evil doers God is a just God who both hates and punisheth sin so must Magistrates do they have not the Sword for nought It must not be as a childes Dagger never drawn out or rust in the scabberd as those hanged up in our houses in the times of Peace Samuel hewed Agag in pieces Joshua put Achan to death Moses was zealous this way Magistrates must be men of courage and must punish the wicked according to their fault This is the ready way to bring them to repentance as the rod and correction gives life to a childe and keep others from the like faults Thus was the stubborn son to be stoned that all Israel might hear and fear Hereby also they stay the cry of sin and so provide for Gods glory and safety both of Church and Commonwealth If they smite not God will as Elies sons and Agag 1. This rebuketh the wonderful coldness of most Magistrates that care not whether they have any ill doers brought before them if they can shift it off or if they be brought yet handle them so gently that not onely that are not the more reformed but the more emboldened in their wickedness and such as complained of them quite discouraged a fearful thing Thus under colour of mercy sin is encreased God dishonored the Commonwealth marred Thus whereas they might do much good they do much hurt to others they hurt also themselves as Saul in sparing Agag and Ahab in sparing Benhadad How will Magistrates answer this God calls Who is on my side Who he looks who will help him against the mighty assuredly it s now time for him to work O let Magistrates look to this they shall provide well for themselves against the time of need they may look for help from God and say as Nehemiah Remember me O Lord my God in goodness according to all that I have done This is also the sin of Headboroughs and Constables that are not zealous to finde out such and complain of them but rather cold loath to stir for being counted medlers c. so that we may say men have no courage for the Truth and no man calleth for Justice And thus they make themselves work while they shun it for so sin encreaseth and will set them on work whether they will or not 2. This rebuketh also all such as take part with persons and causes There 's no Town but hath vile persons in it there 's none so vile but lightly one rich man or other that should joyn to punish him takes part with him If they cannot scape the curse that help not the Lord against the mighty what shall become of them that help the mighty against the Lord and all that seek to punish them a threefold curse waiteth for them and where shall they appear And for the praise of them that do well God loves and rewards well doing so should Magistrates they must defend and advance such their eyes must be upon the faithful in the Land and with Cornelius they should have such wait on them as fear God 1. This rebukes those that hearten not good persons when they come with complaints to them neither shew any countenance to such 2. Much more them that set themselves against those O it s a sickly time when the best be most afraid and punisht As Micaiah imprisoned by Ahab Eliah feign to flie from Jezabel and Jeremiah put in a Dungeon Mephibosheth deprived of his means Daniel cast into the Lyons Den c. Magistrates should not be feared of them that do well yet it s often so so it was in Queen Maries time the godliest hid their heads in Woods and Dens were Imprisoned put to Death whereas Idolaters were in request In such cases we had great need to pray for redress Verse 15. For so is the will of God that with well doing ye may put to silence the ignorance of foolish men A Third Reason of the foregoing Exhortation Its Gods will that we submit our selves that by this means we may stop bad mens mouthes that would if we did not obey speak ill of Professors and of the name of God and the Gospel it self For so is the will of God That Gods will ought to be that which should lead and binde us I have heretofore proved at large on the third Petition of the Lords-Prayer which as it should upon all other particulars so ought to prevail with us in this duty of obedience That with well doing ye may put to silence c. Of good works what they be and how needful they are I have spoken on verse 12. adde we here one end more Namely that Good works or a godly innocent life in obedience to Magistrates and all things else is of necessity to stop up the mouthes of bad minded persons that wait for offences Every one that professeth must know that he hath many eyes on him that watch him narrowly and some very badly minded our duty is to take away all matter of ill talk from them as if the wood be taken away the fire goeth out and if the water run not the Mill goes not By well-doing we stop up their mouthes as David did Sauls and Daniel his accusers Or if we cannot stop their mouthes but that they will needs talk yet that they may have no just cause to speak ill of us but though in general terms they make a railing yet being urged in particular to tell what we have done or with what they can chargeus or what sin we live in or what corruption we yield to which we strive not against they may be driven to silence This rebukes the wonderful
evil slubber over this or that duty up starts the fear of God and saith Nay that must not be yielded to O the marvellous priviledges and sweet promises annexed hereunto Such as fear God need fear neither Hell Death Devil nor Judgement they need not fear Poverty Sickness or Persecution for either they shall not befal them or be sanctified to them O how should we labor to encrease herein by considering Gods greatness and our base poverty together with his justice against sin throughout all ages yea considering his wonderful goodness in himself to the Land to our selves both for soul and body who is not to fear such a glorious such a merciful God but notwithstanding both of his mercies and judgements plentifully manifested who doth truly fear him There 's indeed little fear of God in the world in England in most of our Towns O the fearful condition of such they have cause to fear all things they see as if all did conspire their ruine which also sometimes falls out as the Lord threatned by Moses Were not people hardened bold nay desperate they would not thus shake off Gods fear O let such haste out of this case O labor to get assurance of the pardon of your sins and so turn to God and walk in his fear Go not away hence to live loosly any more as heretofore you have done but fear the great Lord of Heaven and earth who is able to plague you both in Body Mindes Goods Children here and hereafter rear him that hath made thee fed thee and kept thee out of Hell and hath been so good to thee every way yea and will yet do more to thee if thou turn to him Honor the King For the coherence of these words with the former Note we 1. That the duties to God and our Neighbor the duties of the first and second Table are to accompany one another they must not be sundred God hath knit them and they must go together He that loveth God must love his brother also The second is like the first promises are annexed to the performance of both punishments threatned for the breach of either He that commandeth the one enjoyned also the other 1. This rebuketh such as make shew of great zeal in the duties to God and of his worship but in the mean time make no conscience of Deceiving Oppression Falshood Backbiting Idleness and the like break their word and promises wrong men in their bodies goods chastity good-names whatsoever such make their Religion is vain The Prophets cryed down such hypocrites in their times there 's now no less cause so to do Let men joyn both duties together and justifie the truth of the one by the other else as we commonly say He that will swear will lye he that will lye will swear he that makes no conscience of his duty towards his Neighbor makes no conscience of his towards God This rebuketh also such as are very civil and just in their dealings sure of their word and kinde neighbors and yet make no conscience of the duties of the first Table regard not the Word Sacraments Prayer publike or private the observation of the Lords-day and the like O they delight not in these they savor not of such things Howsoever the world count such right honest men yet is God little beholding to them What though they give men their due if they defraud God of his what though they steal not from men if they rob God of his Sabbaths and times of worship which he challengeth as his converting the same to their private uses Let the world think as well and as highly of these as they will wherein they do well they are to be well thought of they are not such as can abide the tryal of the Word neither shall be able to stand before God on the great day but as they have sundered that which God hath coupled so will he if they repent not sunder them for ever from his Kingdom 2. That the knowledge and fear of God is the fountain of all our duties to men in their several places none can be a good servant indeed a through good servant one to be trusted with business of weight with hope of blessing and success as Eleazer Abrahams servant but such a one as feareth God So according to the Text no man can truly honor the King and be an absolute good subject except he fear God no man will honor him from his heart as he ought nor obey him for conscience sake nor pay duties chearfully venture his life for him faithfully and pray for him heartily but such as fear God This is the onely sure bridle all others of credit fear c. will break to keep people in duty where this hath been wanting there have been mutinies and risings yea what else can be expected where this bears not sway 1. Let all that fear God shew it in their several places by the performance of their duties to men especially of subjection to their Governors that so they may bring the same in esteem and procure credit thereto 2. Would any be good Subjects let them begin at the right end perform their duties in the right maner even for conscience sake as being required of God Thus shall the Prince be much the better for them and they themselves have comfort in the performance of the same Thus shall not they dare fail herein for fear of the highest whereas worldly men perform theirs meerly for fear of men 3. Magistrates are to trust those most which do most fear God and accordingly to use them kindely and countenance them as being indeed their most loyal Subjects yea to further the Gospel what in them lies whereby people may be brought to fear God that so they may prove true and loyal to themselves and so adde strength to the Kingdom Thus of the coherence For the words themselves Honor the King I have already spoken at large of the duty contained herein Know we onely that by the King here is meant Caesar who was an Heathen Emperor one that intruded himself ruled tyrannously and was an Idolater and by Honor not Divine and Religious honor for that is due to God alone but Civil worship and honor The difference between those is not in the outward gesture of the body or bowing the knee but in the intention of the minde Divine is when we bow both knee and heart and soul to God and that for his own sake as the Lord of Heaven and Earth and the Author of all good to us to whom we pray when we want it and whom we praise as the Author of any mercy for soul or body Civil is when bowing the knee yea and the affection of the minde to men we do it yet for the Lords sake and as the Lords instruments and whom he hath set over us for good as excelling us in gifts and graces to whom we
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
conscience A. By no means a particular faith must be had for all our actions we must forbear a thing till we be perswaded and such ought to be born with that seek resolution A scruplous Conscience is when a man is inclined to think a thing lawful and yet hath some scruples and doubts by reason of many difficulties that he hath heard of which he knoweth not how to answer or resolve Here our rule is to labor to suppress all difficulties that make us doubt but if it cannot be done then its lawful to follow conscience notwithstanding those doubts and scruples as Deut. 13. when the people were setled in a true way of serving God if one should come and teach them a contrary way confirming the same by a sign this must needs breed some scruples in the peoples mindes nevertheless conscience enclining to the truth of the former Doctrine they are bound to stand to it Thus of these three Questions For the fourth There are good and bad consciences Mans conscience was onely good in the Creation since the fall all mens consciences are corrupted and perverted whereof some are renewed and sanctified from Heaven and so become good though not perfectly because of the remnants of corruption Whosoever is not sanctified hath an ill conscience of one kinde or other An evil conscience is either a still and quiet evil conscience or stirring either by accusing or excusing wrongfully for the true property of a good conscience is to excuse altogether for well-doing Now when the conscience is either num and dead and lies still or otherwise accuseth for sin or excuseth wrongfully this is an ill conscience Of a still quiet ill conscience there be three kindes namely sleepy secure and seared The first a sleepy drowsie conscience that lives and lies in many sins and yet accuseth not by reason of ignorance in the Word of God as the common sort neglect many a duty and commit many a sin that conscience never checks them for because they be ignorant of Gods Law for which another that knows the Law of God is humbled with them are omnia bene they hope to be saved by their good meaning and crying God mercy at last they are not troubled at wandring thoughts worldly talk on the Lords day to go to bed without prayer and the like They are like one that comes into a sluttish house in a dark night and sees nothing amiss but when the Sun shines perceives the foul corners yea the very moats that flye in the Sun-beams Some such have come under a lightsom Ministery and have wondred and been ashamed of themselves and have been humbled and converted Thus was it with Paul before and after his conversion The second A secure conscience that is stirred onely at foul and staring sins hates murther and fighting but in rash and unadvised anger is not moved at all is somewhat troubled at swearing by wounds and blood but makes nothing of By my faith truth this bread fire Sun that shines and the like such have wide throats that can swallow all small things So there are that make conscience of oppression cruelty in justice but none of neglecting the Word Sacraments and Prayer or prophaning the Lords-day which be greater then the former though they do not so think and partly the commonness of them makes their conscience not accuse in them or that they be never awakened for their sins till some great cross do befal them or after some rowsing Sermon then their consciences work therefore they cannot abide such Preaching though it were happy for them if they might hear such still till they were wearied out of themselves The third A benumbd brawny and seared conscience benumbd as a member in the dead Palsie brawny as a laboring mans hand seared as with an hot iron which is worst of all when men go on and make conscience of nothing but do what they list and their hearts scarce smite them being as Nabal like blocks and stones daring do any thing and committing most horrible foul sins and yet not being troubled thereat This comes by the custom of sin and refusing the checks of their conscience and Gods giving them up to a reprobate minde and an hard heart to work wickedness and that with greediness great sins also lyen in without repentance do harden and benumb the conscience as a part of the body that is seared is past feeling They not onely doing against the light of Gods Word but even against the light of nature and their natural conscience God gives them over and so they go on in sin without sence of any thing The cause of these especially the two first is chiefly the want of a faithful Ministery for where this is though they be not converted yet they be convinced and sin not so quietly as others or if they live under such a faithful stirring Ministery and yet have drowsie and secure consciences it s because they come not to the Word or regard not what they hear or understand it not or sleep thereat But there are some more notorious which will not lightly abide a zealous or powerful Ministery but will get away from it else if they tarry through long contempt of the Word and hardening their hearts they grow past feeling having set down with themselves they will never be moved with whatsoever is said This is a great plague it takes from a man the onely means under God of his repentance he is as one under a grave stone that cannot rise These are lusty and merry they think their case happy they say Peace peace they thank God they were never troubled in conscience and marvel at them that be thinking them out of their wits or else that they have been some great offenders c. but they are troubled not because they be out of their wits but because they now begin to come into their right minde as it s said of the Prodigal They be troubled not because they be greater sinners then the others but because they see that the others see not which if they saw as it were happy for them if they did they would see cause enough to be wounded to the purpose But do they think their conscience will ever lie thus still No let them be assured God will set all in order before them and their benumb'd conscience will prove a raging conscience A Bankrupt makes a great shew at first afterward breaks and is arrested and imprisoned many make fair promises unto Delinquents that they will speak to the Judge for them c. but do indeed prove their chief adversaries such are the consciences of these men If it be once awakened and stirred it will roar as a Lyon and tear out their throats a sleepy conscience is like a starcht Ruff that stands up brave in fair weather but falls quite down in a storm The peace of such a conscience is naught it
comes not after humiliation nor proceeds from apprehension of Gods love but from a false imagination having no true reformation of life accompanying it Now that the consciences of such may be awakened here whilest there is help though usually most shun the same they must 1. Labor to be acquainted with Gods Law wherein they shall as well see the smallest as the greatest sins Therein they shall perceive their own error as who thought that they did love God above all and their neighbors as themselves that they did ever serve God and put their whole trust in him that it was lawful for them to swear so it were true that it was lawful to go to wizards that on the Lords day they might walk about their fields and do their other businesses and yet serve God as well as they that went to Church that they might do with their own what they list c. 2. Labor to know and believe that the least sin is damnation yet do most bless themselves in their evil courses and are not a whit moved by all the threatnings of Gods Word that thereupon they may be humbled and terrified and flie out of themselves to God for mercy which is the onely way to come to good To this end let them make use of the most stirring sermons meditate of Gods judgements go to such as are afflicted or lie on their death beds consider that there be thousands in Hell which have not committed the tithe of their sins and that if they themselves should dye suddenly this night their condition were miserable If any shall say My conscience hath been quiet all this while I do not mean to call my estate into question let such know that many go snorting to Hell and that a troubled conscience is better then a drowsie secure conscience for that may come to good the other is out of all possibility of mercy Indeed to stay in terror of conscience is fearful yet not worse then to have a benumb'd conscience there 's hope of them that be troubled of the others but a little Physitians prescribe their Patients sometimes to go to sea to be sea sick and that to purge away some ill humors for the health of the body no less needful is it to be soul sick for the welfare of our souls yet is it a common speech of most at the visitation of the sick Oh I pray do not trouble him he is in a very good minde c. but the Prodigals condition though he had ragged cloaths and a rent heart was better then his elder brothers and the Publican justified not the Pharisee Thus of the quiet ill conscience The stirring ill conscience is either when it stirs by excusing or by accusing Excusing upon the doing of some evil whereof John 16. 2. or the omission of some duty as the hearing of the Word Prayer and the liâ—e Thus was it with Saul when he was questioned by Samuel for not obeying Gods Commandment thus hath it been with some Papists when they have practiced Treason against their Prince and Countrey A good conscience doth excuse indeed but rightly not amiss in all things not in some onely for the maner as well as the thing it self Accusing and that 1. When it should not as an Idolator is troubled in conscience for leaving undone some piece of idolatrous service 2. For trifles and not for matters of weight as the Pharisees made great conscience of going to meat with unwashen hands but not of murthering Christ as Papists make great conscience of eating flesh on a fasting day who yet make no conscience of Whoredom Swearing so Civil persons would be much troubled if they should be but accused for wronging their neighbors who yet are no whit moved for prophaning the Lords day not coming to the Sacrament neglect of Prayer and the like 3. When it is forcible and violent causing horror and fear gastliness terror in the dark or at the sight of any of Gods Judgements trembling at the ratling of a leaf yea and desperation it self This though it be not good of it self yet turns to the good of the godly God brings them this way onely he leaves them not here but by the voyce of the Gospel doth relieve their mindes and perswades them to seek mercy upholding them with the hope thereof Some have checks of conscience but so as they can bear them out some again so as they cannot endure them Who so finde their consciences accusing them for their sins and know no pardon but their consciences still tell them of their sins and that their course is bad let such know that they have evil consciences which being let alone will accuse them worse If their consciences accuse them God is greater and knows more Therefore let them seek to pacifie God and their consciences too To this end consider That God hath provided in his infinite mercy an all-sufficient remedy in the death and bloodshed of Jesus Christ then which there is no other way to satisfie Gods displeasure nor to stanch the terrors of conscience let such bewail and lament their state to Almighty God confessing their sins and judging themselves as the Prodigal for the same thereupon craving of him with strong cryes and humble prayers the pardon and forgiveness thereof To such as thus come in the truth of their hearts God hath made many gracious promises Thus suing to him he will in his own good time send down a comfortable answer This is the onely course to come to good to still conscience with forgetting our sins and mirth is but to deceive our selves to wear it out by head and shoulders it s but as the putting away of the tooth-ake with cold water which will still it for a little but after it reboundeth more violently this is the way to get peace After this will our consciences begin to be quiet and thereupon excuse and comfort Then will Faith purifie the heart and work an hatred of all sin with a continual care to please God in all things Then shall we be quite altered and changed from that we were I cannot but wonder at a number of men whose consciences witness against them who yet seek not to pacifie them by assurance of pardon but adde more daily unto their sins whose consciences bear witness That they have no care to please God but their way and works be naught assuredly their consciences will one day cry louder O lay up no new matter of accusation all the profit and pleasure that comes of it will be dear bought It s as to drink pleasing poyson it goes down pleasantly but afterward wounds the bowels If a man had never so much wealth yet if he have an ill conscience what shall it profit him It were as if a man had a costly banket rich apparel and attendance c. and one with a sword drawn were standing ready by
that the other is better as having more comfort in themselves and being more fit to do good unto others and yet they may scape some checks the others may meet with as Peter yea God seems more to tender these then those as a Father having two Children both beloved of him the one sick the other in health is most careful of him that is sick that he may recover To have a tender conscience checking us for the least sin idle words vain thoughts and the like as Davids for curting off the lap of Sauls Garment is a singular blessing and therefore to obtain it we must both see the odiousness of sin judging aright thereof and must bring our hearts to mourn even for the smallest sins 1. Let every man examine himself whether he hath a good conscience or not whether art thou assured of the pardon of thy sins whether doth thine heart bear witness that thou hatest all sin and art truly desirous to please God in all things as well great as small secretly as openly at least in the deep sence of thy misery art thou wearied under it as an intollerable weight hearing of the onely remedy dost thou long after it above all the world art thou as willing to turn from sin as to have sin forgiven to take up his yoke as to be refreshed by him If not thy case is fearful What have we if we have not this It s our duty then to labor for it and not rest till we obtain it What may not incite us hereto It procures Joy Peace Comfort Boldness before God and men such are bold to pray unto God bold to crave others to pray for them It s comfortable in prosperity a sweet companion at home and abroad night and day it s a sweet companion in adversity like a good wife by her kindeness chearing her husband when he comes home who hath been much turmoild abroad another Simon to bear a piece of our cross yea in the greatest crosses this assureth us that yet God is our Father he visits us in love he will assist us and at last deliver us It s a Castle of comfort an armor of proof a continual feast an Heaven upon earth It makes a man embrace the flames kiss the stake and being in the fire accounts as if he were on a bed of Roses In death its comfortable when all things else forsake us then when our eyes are shut up yet through this we shall with Steven see Christ Jesus ready to receive us and shall say Lord now lettest thou thy servant depart in peace In the day of judgement it will make us lift up our heads with joy when we shall see our Savior Christ come to receive us into his heavenly kingdom O they that have a good conscience should make much of it as of their jewel and labor to keep it It may be easily lost and is hardly recovered as may be seen in David and Peter The first part of it namely The assurance of our Salvation is kept by daily renewing our Confessions Supplications and Thanksgivings To this end we must labor to know the will of God and daily to grow in knowledge by our diligent perusal of the Scriptures The 2 part of it namely our care to please God is kept maintained by a daily and constant resolution not to offend God and so we must both strive and watch against our frowardness worldly-mindedness c. and covenant and vow to do the will of God to the uttermost of our power Hereupon we must walk carefully as in the presence of God avoiding all occasions of sinning using all good means to keep us in a good course publiquely and privately being diligent and careful in our particular calling to the glory of God and good of our brethren 2. This reproveth those that having a good conscience fail as much in laboring to keep it as the World doth in not laboring to obtain it How do Christians go on carelesly without renewing their exercises of Faith and Repentance and so their assurance is to seek or else hold it at a venture and coldly our worst day in the week might be better then our Sabbath had we but the grace to use our time aright O how many are careless watch not give way to their lusts therefore fall into many evils and so wound their consciences very often which is dangerous A place often wounded or hurt will not at last be healed We dishonor God much disquiet our consciences give evil example to others by our frowardness impatience worldliness hard dealings c. Hence it cometh that the Word pincheth us evil tidings amaze us we are loath to dye and the day of Judgement is fearful to us 3. This may encourage and comfort those that have good consciences though they be timerous What God shews mercy even to men unworthy and though thy sins be many and great yeâ— hast thou to deal with him that 's able to pardon them Lose not that thou hast when we lose good consciences all Gods graces diminish and vanish away neither can we thrive any whit as is seen by daily experience But nothing can do us hurt as long as our consciences hold good then are we fit to live and fit to dye fit for the Word and Sacrament fit for death and judgement Thus of the kindes of conscience and so of conscience in general Having a good conscience c. Now of the Words in particular whereof I have laid down their coherence with the former and from whence may be noted That a godly conversation in all things is to be joyned to a bold and zealous profession of our Faith to our knowledge and profession gifts utterance and the like we must adde a good life these two be two Twins St. Paul often joyns them together neither must they be parted saying and doing the tongue and hand must accompany one another Reasons hereof may be these 1. God expecteth of us that where he reveals the knowledge of his will that we adde obedience or else we shall be beaten with more stripes Where God findes this he delights in it as in Abraham who is called The friend of God in David whom he calls A man according to his own heart so in Joh in Zachary and Elizabeth c. we finde the same commended The contrary God loaths as in his own people whom he did again and again advertise hereof 2. This will prove our profession sound and not hypocritical for hypocrites go a great way but its onely Faith that purifieth the heart and that our knowledge is not swimming in our brain but sound and saving knowledge purging both heart and life when we dare compact with any other and say Shew me thy Faith by thy works as I can 3. This not onely Gods children look for when we have got knowledge and come
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
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
such a destruction and desolation as hath been of some particular Cities and Nations nor a destruction of some Creatures in all places as was in the Flood but the end of all things that is All things shall come to that end that God hath appointed them to come to many and most Creatures to an utter end the heavens and earth to be purged by fire men and women not to come to an utter end but to live immortally in joy or wo but to be at an â—nd for living here so that as the world had a beginning it shall have an end the same God that created it shall destroy it Is at hand That is draweth near therefore these are called the last times and the Apostle saith Time is short and That upon them the ends of the world were come Obj. How could this be true that it was near when now 1600 years are past since and yet it is not come did the Apostle speak as he thought or onely to scare the people Answ. He spake as he was perswaded and that truly 1. Either in respect of the times before Christ it was nearer then to those under the Law or 2. In respect of God to whom 1000 years are but as one day or 3. In respect of eternity a thousand years are nothing to the time to come which is for ever it s as little as a drop of water to the whole ocean Sea Obj. But did the Apostle think that it was thus far off and should last thus many years as it hath since he spake this A. It s likely he thought it nearer for Christ Jesus being come and all the Prophesies of him fulfilled the Gentiles called and the mystery of iniquity begun already to work why might he not think this and though some things were yet to be accomplished touching the calling of the Jews yet might he think that that might quickly be dispatched Howsoever that that time was the last time they knew and that God would never speak after any new maner to his Church as he had done before from time to time and the Apostle Paul though he would often signifie the end to be approaching yet he knew it was not to be by and by but that some things must first fall out though haply he conceived that the same might have been dispatched in lesser time then it hath been But we have the advantage of them because we have the Book of the Revelation left to the Church by the Ministery of John the last living Apostle containing things to come from that time till the worlds end whereof many things be already accomplished which makes the Book more lightsom other things are yet to come touching the ruine of Antichrist calling of the Iews destruction of the Turks but in what time the Lord will finish these things we know not What if the day be yet some scores of years off yea some few hundreds as we may well think that is the utmost is it not then near by It was near in the Apostles time much nearer now then began the last time now is the end thereof But that is not so much the force of the Reason as this That we live in the last times nearer the worlds end then our Forefathers before Christ therefore ought to minde earthly things less and seek more after heavenly and lead an holy and godly life But say the day of Judgement were not so near as it is yet every of our particular ends is at hand we know not how soon when where how to day or to morrow and that is to us as if the world were at an end for any use thereof and for our state it shall be with us at the last day as when we dye 1. This may provoke us to Sanctification and a godly life seeing we live in the clearest times when the last day draweth near They that lived long ago were to live godly much more we having so short a time we must so live that when our Master cometh he may finde us so doing If death or judgement take us in our sins how miserable is our condition 2. It may reprove such as so live here as if here they were to live for ever eating and drinking and beating their fellow-servants c. others also that go on carelesly either making no profession or contenting themselves with a shew thereof as the five foolish Virgins every one must prepare himself that he may be found in peace at Gods coming 3. It may comfort the godly in bearing the Cross patiently yet a little while and we shall be in heaven from the same yea that day draweth near wherein God will be glorified in the sight of all his enemies See Phil. 4. 5. Heb. 10. 36. James 5. 8. 4. We should not set our mindes on these transitory things but on them that endure for ever The things of this world are vain uncertain perishing the world it self shall be consumed and our selves be most frail of all we must therefore be sober in seeking these earthly things laboring after grace life everlasting and the means thereof Be ye therefore sober Now of particular duties one helps another The former reason strongly enforceth these duties From the coherence note 1. That as before he exhorted to Sanctification in general so he doth now in particular for we are subject to deceive our selves Many be good in the gross not so in particulars they think they love God above all and their neighbors too and that they live holily but come to particulars it s nothing so 2. That as he forbade the forementioned lusts and vices so he now exhorts to the contrary duties the one must not be without the other see Acts 26. 18. In particular we are to be sober both in the use of riches and in the use of pleasures but of this last with the appurtenances thereof Meat Drink Apparel Recreations we shall speak afterward For sobriety in Riches Riches as Gods creatures be good in themselves and promised by God to his servants as blessings nay given to some of them as blessings as to Abraham Isaac Jacob Job c. They are encouragements to duty and well-doing and may be great helps and furtherances to us in and unto many good duties and that both towards our selves for we may spend the more time and have more freedom about matters of our soul and to others in shewing liberality and mercy and to the children of God that use them well they are as pledges of better and everlasting good things as Canaan was to the godly Jews a type of heaven But it may seem needless to speak of the goodness of riches seeing most men count them the onely good but the truth must be taught we speak of the things themselves yea some have utterly hated them as evil as Crates and among the Papists there be some that profess voluntary poverty
that are all for themselves as for any other either they will not bestow any thing at all or no more then needs must and most Christians are too nigardly For the worship of God some think that any thing bestowed this way is too much that this is the worst and idlest money bestowed this may be they could be content with a blinde Sir that would live of crusts and if they can pull away the Tithes and make a bargain with a Minister half for nought they think it well gotten and many that might procure the Preaching of the Word to them onely the want is their hearts are so glued to the world they had rather have their Hogs then Christs company among them The blinde devotion in times of Popery to build Churches and Religious Houses will condemn the wretchedness of our times If a Church be but decayed in our days there must be a Collection all over the Countrey if not many Shires for the reparation hereof And how do men hide and conceal their Estates that they may be freed from the paying of Subsidies and Taxes and so deceive the King of his due And what wincing is there for the payment of the poor the true poor If it were not out of the fear of Law and Justice they would pay nothing or as good as nothing Hath not God made many promises what unbelievers are these that will not take Gods word Their goods thus spared prosper not long for God will be true hence come so many changes of owners even because men get and keep their goods unlawfully Thus many instead of wealth leave their children an heap of chaff that blows away God will rifle in such goods and besides at the last day what account and bills will these be able to bring in that they spent all on themselves or wasted all in riot or spared all from those good uses they should Their bills will not be taken they shall hear this sentence O evil and unfaithful servant thou hast been untrusty in a little who shall trust thee with more take him hence binde him hand and foot c. but to those that have employed them well it shall be said Come ye blessed of my Father Well done good and faithful servant thou hast been faithful in a little enter into thy Masters joy O then let us learn this sobriety We have an enemy to resist who if we be drunk with the love of the world will assuredly have his will of us and is not the end of all things at hand If we be drunk when our Lord and Master cometh what shall be our portion we must dye we dye daily in our neighbors And watch unto prayer This is not to be understood of the bodily waking of the eye from sleep though the Papists so transfer it and therefore keep certain Vigils and Watches for Saints certain nights of the year though upon occasion we ought with David to keep our eyes waking in the night that we may praise God and pray unto him but it s meant of a spiritual watchfulness whereby we have an eye to our hearts and ways that we do nothing against the will of God but may ever be doing that which is good and acceptable in his fight which is a notable help to further a man in a godly life to the kingdom of heaven and this is performed by those onely who having obtained mercy of God and assurance of pardon see cause why they should turn to him serve him and give themselves wholly to him This watchfulness is well put after sobriety as sobriety is set before it to make way for the same for as a man drunk with wine cannot keep awake but sleeps like a Hog so he that is drunk with the cares of this life cannot watch spiritually This watching is a looking to our hearts and all our ways that we may be always kept from evil and ever in a good course Therefore as Watchmen use to examine all Passengers and accordingly deal with them so ought we to watch against all enemies which are evil thoughts evil words and evil deeds which do either directly proceed from our own ill heart or by the temptation of Satan and the world To prevent evil thoughts we must keep the heart with all diligence This is the fountain that sends forth such streams the furnace from whence comes such sparks If our thoughts be wicked impatient unclean proud c. we must suppress them and beat them down but if good holy and pure let them pass for true men so we must take heed to our ways that we sin not with our tongues Our tongue is a slippery member an unruly evil able as little as it is to do much hurt and he is a perfect man and able to rule all his body that can rule his tongue we must therefore set a watch before the door of our lips and examine all our words And for evil actions we must also beware of them we must take heed to our ways watch all parts and members of our bodies that no ill action break forth and accordingly as Job Covenanted with his eyes we must with every member We must examine every action at our going about it if any evil one pass from us and break as it were through the watch we must be grieved and repent and thereafter be more watchful As the eye-sight and eye-lid are necessary in the body so is watchfulness in the soul we are continually in danger of falling the Devil the world and our own lusts be our enemies if we suffer them to break in upon us we dishonor God and spoil our selves of our peace and comfort And as we must watch against all evil so must we especially against those we be most subject to as wise and careful Watchmen will have most care of the weakest parts of their City And as we must watch to keep out evil so must we to do good and that both privately and publikely towards God our selves and our brethren And not this onely but watch that we do good as we ought to do in a right maner we must look to our hearts in our callings and in our best duties for even then they will beguile us and the right maner of performance is all in all Thus in prayer we must watch against private pride hypocrisie wandering thoughts c. so in the Word against Infidelity prejudicate Opinions c. this must be all the day through and in our particular actions for it s not enough to have a general purpose of well-doing or of a godly life but we must look to every particular action through the day we must not be good by wholesale but by retale not in the sum and gross but even in particulars there must not at any time be an evil heart in us we must be in the fear of the Lord continually As in journeying suppose to York we
we be aware as David Judah 2. Seeing this is a part of Gods Counsel and he that bids we should not steal should keep the Sabbath c. bids us watch let us know it s not safe for us to neglect it when God hath made known the same to us Is it not pity that such a blessed mean to further us so sweetly to heaven through this world should be so little known and so few have help by it O if we would once enter upon it it would save us from many dangers it would make our life fruitful it would bring us so much unwonted peace as we would be so far from being weary of it that we would be grieved that we have been strangers from it so long and came to the acquaintance and use of it no sooner O let us grieve and crave pardon for neglecting such a necessary and profitable duty so long and for the time to come be careful to redeem the season Unto prayer We must adde prayer to watchfulness else what if we spy temptations coming and setting upon us of our selves we have no power to resist the least of them We must therefore upon every occasion have recourse unto God by prayer as Watchmen if there come enemies in the time of War that be too strong for them they raise the City for help and in our ordinary watches if naughty wretches come and set upon the watch and be like to beat them down they cry out for help and so subdue them so must we Temptations at some times come so strong as that we cannot deal with them and therefore must cry to God for help O that we could be much exercised in this duty of prayer It keeps us in sobriety helps our watchfulness turns away evils furthers us in good is the onely mean to supply our wants whether for soul or body O what a priviledge is this O the force and fruit of prayer They that be much in Prayer obtain much grace and peace here and shall finde a large entrance into the Kingdom of Heaven hereafter Vers. 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins THe Apostle proceedeth to other duties for Christianity is a Tree that hath many branches and a true godly man must have respect to all As a Tradesman must have a care of every part of his Trade and every point thereof though haply he may be more expert in some particulars then in others Above all things Not above the duties of the first Table for that is the first and great Commandment but above all duties of the second Table have a care of love which is a main and most necessary duty without which there 's no society or living have a care of it as of a mother-duty from whence others will arise as upon the wanting thereof they also will be wanting or thus Above all things that is Of all the loves that we owe have a care of the main namely Love to the Saints for though we must love Strangers Wicked men our Enemies c. yet must we must love the Saints above all Here we have 1. An Exhortation to love 2. The maner of it 3. A Reason to enforce the same The Exhortation affords us this note that Love is a most excellent and necessary duty Hereof I have spoken at large on the 22 Verse of the first Chapter where was shewed both what love is the high commendation thereof by its several properties with the means whereby to attain the same c. Fervent The maner or kinde of love required a large continued stretched-out constant love As a cloth folded up is in a little room but when it comes to be cut is stretched out into many mens uses so our love must be stretched out to many persons to many duties as in giving and doing good to body soul goods good-name and that not sparingly but liberally so in forgiving both much and often neither must this be onely when we can well do it or when we have nothing else to do but when it s against our profit pleasure ease c. so as we neglect not our selves too much and thereby more pleasure may be done our neighbors then hinderance come to us Reasons hereof may be these 1. Gods love towards us is fervent and reacheth out into innumerable favors for our bodies souls goods good-name c. and that continually forgiving also our daily offences and bestowing his own Son on us 2. A little love will be easily quenched and hindred by the Devil and his instruments whereunto our brittle nature most readily yieldeth This is not such a love as that whereby the fornicator loves his harlot one enemy to goodness loves another This is not grounded upon any transitory thing or common gifts but is for grace We love thus not for any by-respects but because God requireth of us so to love this is agreeable to the Word of God and therein we must principally aym at the good of our neighbors souls to perswade ones friend to that for preferment which he cannot do with a good conscience or being sick to perswade him to send for a Cunning-man or woman or to disswade him from suffering for a good conscience c. is rather hatred then love Had our Savior followed Peters advice and not gone up to Jerusalem for to suffer we had all perished eternally But of this before For charity shall cover the multitude of sins The Reason There will be through our corruption and frailty of nature many offences one against another therefore must we labor for love to cover them The Papists interpret the words thus That our love to our neighbors will merit at Gods hand forgiveness of our sins but we are justified before God by Faith in Christ Jesus before we can do any good work neither can we love God or our neighbor for his sake till we be assured of his love to us in pardoning our sins True the more we love our brethren the more we may be assured of Gods mercy to us and that we be pardoned and that he will still shew us mercy but not by desert That opposition Prov. 10. 12. Hatred stirreth up strifes but love covereth all sins sheweth plainly that this is not the meaning Faults that love covers be of two sorts namely sins against God and wrongs against our selves Against God whether they be natural infirmities or others so they be not notorious acts or continued wicked courses of bad men as love will not be suspitious but hope the best till it know an evil committed and interpret things charitably so those that be faults yet love will not blaze them abroad but keeps them in and admonisheth the party it utters them not where they be not known to his disgrace and so uncovers his shame and rejoyceth therein as Cham. Against our selves for
their work God will not put it up but defend even the meanest Servant in his Family 4. It may be for direction let us prove our selves his true Servants Covenant-Servants and no hang-by's for as about Princes and great Mens Houses be many that be not in Covenant for wages nor are setled Servants of whom any charge is taken So in the Church the Lords House there are a number that work not the Lords work but the Devils and are of his Family for he hath two Families one of reprobate souls in Hell the other of unbelievers and wicked here on Earth These work earnestly for the Devil yet they will come into Gods House and the Devil is content they should so long as they keep their heart and life to him yea they will put over their leg and sit down at the table to eat of the bread prepared for the Lords Family but he will come in and view them and finding them without a wedding Garment and such as be not in Covenant with him he will cause them to be bound hand and foot and cast into utter darkness These shall have their wages where they have done their work Hast thou been such a one humble thy self before God bid adieu to thy old master and come in good earnest and enter Covenant and purpose to be a true and dutiful Servant to God and he will have mercy on thee and take thee into his Service and then mayest thou have comfort and challenge the priviledge of the Family If it first begin at us c. Here note 1. That the Apostle puts himself in the number of such as were of Gods House So that its possible for us to come to be assured that we are of the Lords Family Labor we therefore to attain hereunto else what joy can we have of our lives we are bid make our calling and election sure and why do we it not wouldst thou know to what family thou dost belong thou mayest by the works thou doest If we work the works of God of Holiness and Righteousness in our general callings and be faithful in our special callings then are we of Gods Family if the works of sin then are we of our Father the Devil You may come into Gods House as many an hypocrite and Beast doth but of his house you be not try whose work thou doest Thou doest some work of Gods and some of the Devils no if we do any work willingly for the Devil we do none for God aright nor that he accepts Again if thou dost not believe nor repent thou art none of Gods Family if thou art an unrighteous person thou art none of his yea if we be of Gods house we cannot abide to hear our Master ill spoken of nor any of our fellow-servants for their goodness but our hearts will rise against it contrarily if we be such as dishonor God reproach the sincerity of the Gospel and power of Religion with them that desire so to walk yea or can hear them ill spoken of and are not grieved thereat it s a sign we be none of Gods Family but the Devils 2. That there 's no small difference between the state of Gods children and the wicked even the state of the godly notwithstanding the many troubles wherewith their life is filled is to be preferred before the state of the wicked notwithstanding their present jollity The state of the godly is infinitely better then the wicked's both in this life in death and at the day of Judgement Those are freed from the curse and wrath of God and all evil are reconciled and made the children of God and are covered with Christs righteousness These are in danger of all condemnation remain children of the Devil Enemies to God altogether in their own filthiness all Creatures both in Heaven and Earth are at Peace with those but all at odds with these Angels guard the one the other are a prey to the Devil the one working the works of holiness are acceptable to God and shall have eternal life the other the filthy scullery of the Devil shall have Hell the one are beloved of God the other hated the person and prayers of the one are acceptable to God the others abominable in his sight of the one all things their afflictions yea their sins turn to their good to the other the mercies of God yea his holiest Ordinances turn to their hurt Those are called the glory these dross those are as a tree planted by the rivers of waters c. these as the chaff which the wind driveth away those are as wheat for the garner these cockle and tares to be bundled up for the fire the wicked seem more excellent outwardly but they are like painted Sepulchres like rotten wood shining in a dark night the godly are like a plain leather Casket with a precious Pearl therein of unspeakable worth Turn them which way you will if both in prosperity infinite odds one being the childe of God the other of the Devil the godly hath more joy and peace in well-doing then the wicked of all their jollity the ones prosperity is a pledge of better things in Heaven the others is sent in wrath to fat them to their destruction If both in adversity alike yet infinite odds the one chastened of God as a Father doth his children for their great good the other pursued in vengeance by a just Judge as fore-goers of greater plagues for the one Gods arrows are dipt in poyson for the other the poyson is taken away in Christs Sufferings On the one God hath promised to lay no more then they are able to bear the other have no such promise the one have Gods promise to comfort and uphold them in them as also assurance as of good by it so of a good and happy end and after this life their joys to begin that never shall end but the other have no such promises nay when this life ends then shall begin their Torments which shall never end nay put the godly in the greatest misery that can be and the ungodly in the greatest jollity like Dives and Lazarus or if ye will chain the one in a Dungeon about his feet middle and neck and let the other ride in all pomp and with all the attendance and honor that the world can afford yet the one is infinitely more happy then the other In death the Righteous have hope the wicked none but are either full of horror or blockish After death these go to Hell those to Heaven the children are taken up into the Chambers of Christ the Dogs and ungodly are cast out of doors At the day of Judgement the one shall stand with comfort on the right hand the other with terror on the left both being raised up The wicked shall have the wound that death gave them healed up as Traytors be healed of their hurts that they may come to execution and
on work thereto And its Gods Ordinance that they that preach the Gospel should be maintained thereby yea if a man had maintenance of his own he were not bound in these days and among an able people to preach of his own cost but might expect the recompence of his labors and yeâ— do not this duty for filthy lucre 1. This rebuketh those that heap living upon living that they may live wealthily and at ease doing little of the work and taking small care of their calling 2. Those which do no good in their places who yet are very cunning to gather in their commodities and to make as much of their peoples as they can but follow Farming and Lawing as if they were meer Farmers Grasiers or Atturneys they eat the fat and cloath themselves with the fleece but do not at all regard their peoples good 3. Such vagabond and vagrant rogues that go up and down with a set Sermon or two which they have got by heart and coming into by places offer themselves to Preach falling in the end of their Sermons to make known their necessities by reason of great losses as by fire or the like all being notorious lyes These be notorious rogues fitter for the Whipping-post then any place else O but you disgrace that calling No I speak against these scabs and scurfs that disgrace it for some of those were never in the Ministery but boldly have taken this course without calling or warrant some it may be have been in the Ministery but for their base and detestable behavior have been cast out and now take this course Those are notorious drunkards Gamesters Whoremasters as hath been proved 4. Such as desire to preach at many Funerals and there for a little see set their tongues and consciences to sale in saying they care not what sometimes without sometimes against their knowledge 5. Such as having a great man in their Parish dare not displease him by preaching the truth but double and faulter serving their turn for advantage O that we would set Gods glory and our peoples good before our eyes as the mark whereat we are to aym covetousness is a base sin in any but chiefly in a Minister How shall he teach others to depend on God or teach the Doctrine of Gods providence that is himself perplexed with worldly cares how can he preach against covetousness in others who is himself covetous 6. For People they must not reverence and make much of their Ministers for filthy lucre and because they let them good peny-worths but for their Office Gifts and Care Note we further that As we are to do good duties after a right maner as in hearing with an honest heart praying with lifting up pure hands without wrath or doubting receiving the Sacrament after due preparation c. else how glorious soever the outside be they are abomination in Gods sight and encrease our condemnation So we must particularly do the same with a willing heart so were the offerings of the people towards the building of the Tabernacle and Temple All our duties to God his Ministers the poor all works of mercy c. must be thus done Again that no man ought to do the duties of his calling or go to his work meerly for gain so that if it were not for it he would not follow his calling These be servants and drudges to Mammon so do Heathens and Turks but Christians ought to go to their work because God hath so appointed and for the good of the Church and Commonwealth his gain must come in on the by as it shall please God to send it but we ought to follow our calling as the means God hath appointed to keep us from idleness and to humble us thereby and we might be instruments of the common good No doubt most men offend God greatly this way yea good Christians go not to their work in Faith as they ought nor so single-heartedly as they should but are carried along by profit therefore some when they cannot encrease as they have and would then give over their callings and live idelly of the sweat of other mens brows by Usury c. most never regard the common good but their own private advantage Filthy lucre Not that all gain for so lucre signifieth is evil or filthy yet so he calls gain to shew us that most of the gain of the world is filthy gain though to the most of the world all is fish that comes to net and gotten by hook or crook right or wrong is cleanly enough though never so filthy Indeed hungry dogs will eat dirty things and draff is good enough for swine we must learn to keep our selves clear of filthy lucre What is filthy lucre whatsoever is got basely by the neglecting any good duty towards God our souls our families our brethren is filthy gain So whatsoever is gotten by any unlawful means gain gotten by the breach of any of Gods commandments as by society and conversing familiarly with Idolaters against the second Commandment so all gain gotten by oaths charms c. all gain gotten by travel or working or bargaining on the Lords day all gain gotten by defrauding the Prince of his Taxes and Customs or Ministers of their Tythes and Dues all gain accrewing by oppression withholding Corn from the poor upon forfeitures c. all gain gotten by Whoredom on the womans part or on the mans by winking thereat so all of gain gotten by any kinde of fraud or deceit as by bribery gaming and the like So by selling things not useful as Cards and Dice or things not sellable as Church livings or things naught or mixt or at unreasonable rates or by false weights and measures so in buying taking hold of the necessity of a poor man so in borrowing not paying whereof those subtile and wicked bankrupts are guilty which break to enrich themselves so lending upon usury to the poor especially letting rackt Rents so in doing work but not truly or not at all and yet taking the wages whereof many Ministers are guilty so in not paying wages whereof not a few rich are guilty so in Partnership all unjust and unright gain by secret fraud or open violence so all gain by lying and dissembling and falshood the common course of gaining in the world so of Lawyers pleading and setting a face upon bad and foul unjust matters for their fees c. Do we examine our gain which we have had If it be filthy lucre confess repent and cry to God for mercy and restore else look for Gods vengeance God will pursue it in themselves and curse it that it will not abide to their posterity and besides they shall have no part with God And then what shall it have profited them to have won the world with the loss of their souls yea the time will come either in the torment of their conscience
he deal with the insensible earth if our sins hinder not he sends rain the former and latter in due season If with bruit Creatures he gives them meat in due season on whom they wait for it much more will he give unto his own servants He that teacheth men to do things in due season to sow plant reap fell timber all things to their best advantage will do his in season As he pulls down the wicked in due time though often not when we think good or so soon as we would but when it shall be most for his glory the comfort of his servants and the greatest shame and astonishment of his adversaries as it was with the builders of Babel Haman and others so will he also exalt his own as were Joseph David Moses with others Let us wait upon God patiently think not long use the means diligently and pray but murmure not use no unlawful means We must not despair though we be not holpen by and by knowing that the due time is not yet Sarah and Rebecca failed herein and used unlawful shifts the one to obtain a childe by her handmaid the other the blessing for the Son she loved Isaac would not do so but waited and prayed twenty years together for a childe and never would meddle with any handmaids bed We may not appoint the Lord the time whose are times and seasons Verse 7. Casting all your care on him for he careth for you HEre he exhorts to another necessary vertue even Faith and Confidence in God whereby laying aside all superfluous and excessive care we depend upon God for the welfare both of body and soul This is of very great use in our life and that which will make it much more comfortable then most mens lives be It may depend on the foregoing matter thus as an Answer to an Objection that might rise from the former point which concerneth humility If we should be thus humble towards men then should we be misused of all and made a threshold whereon to tread No saith the Apostle cast your care on God for that do that you are commanded and commend your selves to God he will care for you Will he suffer them that obey him to be trodden under foot No What will he do then take the care of them and that both for body and soul Here then we have an Exhortation and a Reason Casting all your care on him What would he have us altogether careless and have no regard what becometh of our bodies and souls but leave all to God No there are two extremes to be avoided too careless and too careful a Christian must go in the midst By All he means all superfluous and distrustful care God bids we should labor strive seek give all diligence in the matters of Salvation to get Knowledge Faith Repentance c. therefore must hear read meditate pray confer c. for though God work both the will and the deed yet he will have us work out our salvation with fear and trembling he will not save us without us So for this life we must be painful as Adam both before and after his fall Every man must have an honest calling and therein take pains else he must not eat that he may be a profitable member in his place As the wise man commendeth diligence so doth he as well speak against idleness yea we must have an honest and moderate lawful care therefore is the sluggard sent to the Ant to forecast and save somewhat in youth against age in health against sickness as Joseph in the time of plenty saved for the years of famine All this God likes well When these two meet as they did in that good woman Pro. 31. or when one is husbandly both for soul and body as either of them is better then nor so both of them are excellent Who may tend upon the good of their souls better then the diligent and provident Who may do more good to others then they for idle persons and unthrifts are neither good for themselves nor any body else 1. This rebuketh slothful Christians that have no care of their souls regard not the Lords Market-day the Sabbath care not for the Word or else come coldly unto it without buying or laboring to make provision of those graces needful to Salvation care not for Prayer the Sacraments Religious Company c. Hence it is that they have ragged beggarly souls void of any true riches or spiritual graces and so will be cast out with Dogs This will be fearful condemation that so few wise Merchants purchase the Pearl lay up treasure for their souls or seek the true riches in Christ few labor for the meat that endureth to life everlasting O the soul is little regarded and yet what profit is it to win the whole world with the loss thereof 2. It rebuketh idle persons that have no Calling no skill in any no minde to follow any or if they do then do they unthriftily waste their time in drinking gaming c. and when they come home either through their own pride and unthriftiness or their wives they lash out as long as their means lasts without any frugality or moderation whence poverty taketh hold on them whereof they should take notice and reform Oh it s an ornament in a Christian to be diligent and frugal The other extreme which is forbidden is Excessive care and this is for soul or body Soul when we cast distrustful thoughts or have cares out of our own reach and which be in Gods power as thus If one that hath been a notorious bad person hearing the Gospel preached and Mercy proclaimed to such should be held off because he never looks that any such thing should be done to him but thinks it impossible he should ever come to good that hath been thus and thus bad and so hold off and thinks as good never being to seek to God for it will never be This partly must use the means that God hath ordained for miserable sinners to come unto him and finde mercy by and commend the success to God Another having begun to finde some comfort and enter upon a good course is held off hearing he must renounce all sin and labor to please God in all things else no salvation now he hath one sin or corruption he thinks verily he shall never prevail against therefore as good never go further He must use the means of subduing this by the Word Prayer the Sacraments c. knowing that as God gives him strength against some he can also and will in time against all corruptions in the mean time take it Another having begun hears that he only that endures to the end shall be saved and he thinks he shall never but shall fall either finally and perish or at least most foully into some error in judgement or sin in life and shame all and therefore as good
so great troubles as some Well thank God and use prosperity well and store your selves with grace against troubles come It may be God hath spared you hithertil because you are old vessels too weak for new wine in time you shall be met with Besides all are not in trouble at once neither our whole life troubles but God gives many breathings Therefore discourage not your selves neither pray for troubles God knows what is best we know not how fit we should be to bear them 2. That the afflictions of Gods Children are but small They are so in respect of quantity and continuance not so in respect of us or of our strength for small ones would be too great for us if God did not assist us and they be small in respect of that we have deserved Hell torments or the joys of Heaven we be called to Alas they are not a flea-biting that any of Gods children endure here to that they deserved and the wicked shall suffer in Hell nor to be compared to the least part of the joys of Heaven And for the continuance our life is but short a span long and in it we have many respices See Psal. 30. 5. Isaiah 17. 14. and 54. What are sixty years to Eternity as a drop of water to the whole Sea as a Mote in the Sun to a Mountain God moderates the afflictions of his Servants if he deal with his Enemies he lays it on let them bear it if they can if they cannot choose them as Judas The just time is set down for the godlies troubles It shall not be as we will nor as the Devil and his Instruments will If as we would then should they be so small as we should be never the better If as they we should be spoiled God will rule the matter it shall be neither too much nor too little but just enough for our best good We should praise God for his mercy and goodness that respects our weakness thus and hath delivered us from the eternal torments we had deserved and turned them into a few merciful afflictions for our good If they press us any thing hard then they are but short and small and laboring for a good measure of faith they will be the smaller They are nothing to that we have deserved Turn thine eyes downward to the torments of Hell then lift up thy thoughts to the joys of Heaven these will make us account them but small and bear them quietly Make you perfect That is lead you on daily towards perfection more and more perfect is taken in two sences in Scripture for upright that hath perfection of parts and absolute which is perfect also in degrees and measure for parts as a childe new born so is a Christian in his first conversion Absolute none can be here aym at it and towards it they may yet comparatively some are so called and counted namely they that have well profited in respect of novices We must labor to grow forward daily and forgeting what we have attained run forward as they in a race we must neither be so proud as to think we are perfect by and by as some in their conversion do not knowing they are but babes nor yet so lazy as to content our selves with any measure how small soever but joyn measure to measure as a covetous man doth house to house coveting Spiritual gifts and growing in grace more and more what man is content if he have but from hand to mouth and scant that to live on but desires rather a little elbow room and to have a competency to live in some good handsom fashion and to have for himself and his friends and wherewith also to relieve the needy and wiltst thou rest satisfied with any measure of grace especially having the means of growing 1. This rebukes them that be grown worse O fearful either they never began in truth nor laid a good foundation which is most to be feared whom therefore it now concerneth to begin right and lay sure for better begin twice then perish once or if they did then it much concerns them to repent and amend c. 2. It rebukes such as stand at a stay like an Apple-tree in a cold clay ground that lives and it may be every year bears two or three shrunk Apples but shoots not out her branches nor bears plenty of good fair fruit as we desire what 's the reason when we see a Beast in good Pasture which hath not cast the old coat we say its surfeit it must have a drink so are these surfeit with the love of the world then which there is no greater bane to godliness It s like a great high Ash-tree that will suffer no tender plant to grow thereby or thrive another reason may be for that they compare themselves with them that have less or nothing in them another for that they neglect the means or live under lean means or they use the means carelesly What a shame is this we might have with care attained a far greater measure so as our worst time might have been as good as our best was wont as it proves with thrifty persons who through Gods blessing come to have better fare any day then they had at first on their best day If a man should have an Apprentice many years and he be worse and worse or learn nothing what would he say were he likely to attain skill in his Trade If God should call most of us to an account alas we have but small skill in the trade of Christianity 3. It may comfort those that desire to grow forward and use the means carefully and mourn that they can do no better and grow so poorly surely they are like to thrive apace Stablish strengthen settle you Here he prays for their perseverance Hence note That It s not enough for us to begin well but we must hold out to the end neither is this either less necessary or less difficult then the other Use all means diligently to this end and pray earnestly to God for we shall have many opposites Confirm your judgements in the truth and keep you from Error strengthen you in faith that you be not removed from your stedfastness and faith in Christ the rock stablish you in your good course and godly conversation we shall meet with subtile deceivers that will seek to ensnare and withdraw us as the Galatians were misled and those mentioned Acts 8. 10. They of the Separation trouble many honest people of a tender conscience and in their first love and yet have not sufficient knowledge to try what they say but come with a great colour of zeal It s a great trouble to be distracted in minde therefore use the means resort to those whose Ministery God hath blessed to convert your souls And is not the Church and Gospel as well able and as like to confirm you as
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.
not tell her thereof It makes a man run into many sins into many absurdities and draws on many punishments It disgraceth all good gifts and so stains them as they become unprofitable It makes us uncapable of the grace of God as the hilly ground shuts off the rain therefore those profit not by the Word nor by the Sacraments nor can pray c. This is naturally bred in our hearts and very hardly rooted out it comes much either of abundance or of conceit and opinion of much usually or abundance If any have more Beauty Wit Strength Skill in any Calling Knowledge Gifts Wealth Authority or the like this makes the heart swell in a base or mean condition under affliction or misery to be humble at least in shew is nothing but in abundance of gifts to be humble this is a great grace and rare This is not onely in the common sort and wicked but haunteth even the Servants of God and riseth of the ashes of other sins when we have got the mastery over them and grace and ability to do good duties then pride thrusts in to make us think well of our selves as if we had done them by our own power and so even in our best duties there 's most danger of this Hence it is that the Lord leaves corruptions and infirmities in the hearts of his Children to hold them under Therefore are they so often foiled when they seek themselves most Hence many Christians of good parts are held in a poor estate lest they should wax proud yea if it prove very rank and bear a great stroke in them he lets them fall into some foul sin or some notable disgrace to cure them of pride for desperate diseases must have a desperate cure It s the Devils practice if he can no way else prevail with a man to win him to evil or to live in any sin but that he hath got good gifts and is careful in the use of them then he seeks to blow them up with pride as Enemies when they have long laid Siege to a Town and can by no means win it at last they undermine it and seek to blow it up with Gunpowder 1. Let us examine our selves concerning this sin this may be generally said and too truly that this Land is universally overspread with the same in a fearful maner How is Christ preached and how few imbrace him at least in their hearts and stoop to him How few use the gifts they have to Gods glory as acknowledging they come from him but seek themselves onely using their wealth wit skill c. as they list Universally men obey not nor will stoop to the word of God but do what they list whatsoever God saith How generally do men use unlawful shifts in their crosses what contentions stirs â—usts are between some about places what notorious pride and excess is there in apparel whereby we may justly fear the Lord hath a quarrel against us yea though we are in such a fearful state we think highly of our selves and as if our care had never been better cannot endure to be told that these are dangerous and evil times yea it s dangerous to say that these are dangerous times What measure soever we have of pride it s both dangerous and damnable If men trust to something in themselves if they stoop not to the word if they use unlawful means in their afflictions as good have Ratsbane in their bellies as this pride in their hearts If we be conceited of the good things in us take too much to our selves set too light by others think too well of our own strength lift up our selves above others be contentious censurers such as will bear no reproof proud in our speeches and apparel the least of this will provoke God against us 2. Let us labor to be purged of this deadly sickness The consideration of our matter Dust and Ashes our mortality and frailty that we may be under the clods ere the morrow our sinful state whereby we deserve that curse and all evils our readiness to fall into any evil the glory power justice goodness holiness and purity of God may disswade us from pride O take heed of pride the worm and canker of any grace and that which hinders the good our gifts might do God resisteth A warlike word is up in arms makes open war and professedly sets himself against the proud as the Angel that stood with a sword drawn to resist Balaam in the way See to this purpose Prov. 6. 17. 16. 5. 18. Psal. 119. 21. Luke 1. 52. 14. Reasons This stands in Gods light and robs him of his glory it s not Caesars friend the arch-Traytor Will God suffer himself to be spoiled of his glory by a poor creature God delights to disgrace them that think so highly of themselves and so lift up themselves above others so lest they should do too much hurt for if proud men get wealth and authority there is no hoe This also will be more taken knowledge of then if many inferior ones were cut off and will also prevail more for if God hath crossed and cut off those others will beware God resists them sometimes by taking away that they be proud of wit sending them phrensie beauty sending them deformity gay clothes sending them rags c. Sometimes he makes their pride become them ill and so they be noted and disgraced thereby Sometimes he makes their gifts unprofitable and blasteth them that they dye foils them when they seek themselves most lets them fall into some foul sin and so shames them or crosseth them by some punishment or other c. God will cast dung in their faces and besmear them he delights to disgrace such Call to minde the forementioned Examples of the evil Angels ths Builders of Babel Pharaoh Adonibezek c. and how God set himself against them 1. If we observe any to be very proud do not we envy them but rather pity them for God is their enemy and their destruction cannot be far off 2. As we would avoid destruction let us take heed of pride and labor to be purged of it more and more let us resist it and stamp it down God will not give his graces to those that will rob him of the glory of them If we strive not against this but yield hereto God will either let us fall into some foul sin and so shame our selves to cure us or at least he will thwart us with many crosses which by humility we may avoid And giveth grace to the humble The direct Reason to move us to humility Unto the humble God giveth the gifts of his Spirit temporal deliverances and favors respect among men favor with him self he dwells with such and filleth them with good things This may be shewed in all the properties thereof before mentioned 1. They that be vile and nothing in their own eyes
and be poor mourning sighing hungring c. obtain mercy with God They are fit objects thereof witness the poor Publican will be thankful and do any thing at Gods command 2. Such as acknowledge themselves unworthy of any mercy God honoreth with many as Abraham Jacob the Centurion the woman of Canaan with others 3. They that acknowledge that whatsoever grace or gift they have they have had it of God and refer it to his glory shall have more as he that had gained five Talents He is not worthy to be an Almsman that will not acknowledge the Donor 4. They that acknowledge their own insufficiency and inability to good or resist evil these will pray and God will keep them and give them the grace they want they shall be satisfied as the thirsty ground with rain David prayed to be taught and got more understanding then the Ancients to this end also they will hear read come to the Sacraments c. as knowing the need they have of help and so are holpen 5. They that humbly submit themselves to the obedience of Gods word them he will teach and they shall profit These shall save themselves from many a sin and sorrow which else with David Jonah and Peter they may bring upon themselves 6. When having sinned they humble themselves God is near them to receive them to mercy as to the Prodigal and to turn away evil as from Josiah 7. Them that humble themselves under Gods afflicting hand God graceth with deliverance as David from Saul from Absolom 8. Them that keep themselves humbly within their compass God teacheth and keepeth in their places to do good when others medling with matters above their reach run into some error or heresie and bring shame upon themselves So 9. Them that be humble towards men preferring others before themselves and being low in their own eyes God graceth with favor credit and a good report The Use followeth in the following words Verse 6. Humble your selves therefore under the mighty hand of God that he may exalt you in due time THe Apostle having shewed that Humility is an ornament to be labored for and given a Reason thereof he doth here press the same with an Exhortation teaching both us how to preach and you how to hear We must deliver sound Doctrine prove it strongly by Arguments and Reasons and then urge the practice thereof to the avoiding of evil and performing good else we do nothing People also must thus hear when they know a thing then must they yield to the obedience thereof else all is nothing We must be cast into the mold and shape of the Doctrine delivered we must follow the sample and patern of the Word we must write after our copy though haply we do it not so fairly as were requisite we must be like the eccho that answereth the same sound to the voyce though not perfectly Our lives must in some measure be answerable to the word Humble your selves therefore Humility is the way to Gods grace If in seeing our own vileness and sin we do humble our selves God will have mercy on us Shall not the grace of God allure us which is more worth then the whole world what else will But of this before Under the mighty hand of God Now follow two other Reasons to perswade to humility One from Gods power with whom we have to do the other from the preferment whereunto we shall attain in due time he will exalt us From the 1. The mighty hand of God either to lift us up being humble or cast us down being proud Note that The consideration of Gods Almightiness is a good mean to make us humble See this in Peter at the great draught of fishes Depart from me for I am a sinful man So Abraham I am but dust and ashes So Isaiah Wo is me I am undone c. Hence God gave his Law in such terrible maner and humbled his Servants whom he was to send unto his people with fearful visions so when God would somewhat take down Job he did it by shewing him his power in his creatures Gods hand indeed is mighty that made the world of nothing divided the Red sea opened the earth in sunder made the mountains to tremble and will raise us out of our graves in the last day This ought much to affect us that so we might seek to get into his favor stoop to his Word submit our selves under the cross and be humbled The want of this is the cause of pride and that we do not stoop before the Lord We think because we can make our part good one with another we can do so with God But O potsheard who art thou that strivest with thy maker What is the potsheard to the bar of iron whether it give or take the blow it breaketh into pieces the proudest Gyants have not stood before him when he hath been angry If the Lyon roar the Beasts tremble If a Gyant should take an ordinary man in hand what could he not do would he not fling him against the ground and make the earth to ring so doth God by many a proud man in a year he flings him on his back against the ground and makes all the Countrey ring of the fall O then consider this and humble thy self for thy sins past labor to get into Gods favor stoop to his Word when he speaks yield and bow under his afflicting hand lest he tear thee in pieces whiles there is none to help if his wrath burn but a little Oh Kiss the Son lest he be angry and ye perish in his wrath Little did Pharaoh Nebuchadnezzar and others think God had such a mighty hand Be wise by their harms stoop in time lest he make thee have woful experience of his Almightiness to thy confusion And he will exalt you Namely with grace here and glory hereafter This is the second Reason from which note that Humility is the way to glory This may be shewed in the forementioned properties of humility If a man confess and humble himself in the sight of sins God will exalt him with comfort so will he outwardly advance the humble and dejected Leah being despised God made her fruitful as David from the Ewes to be anointed and after he was humbled under many afflictions God exalted him to the Kingdom in his own time so were Joseph Esther Mordecai exalted so will he exalt to glory in Heaven all his that have humbly walked before him amidst their sorrows and the many afflictions of this life as Lazarus Labor we therefore for humility if we would be indeed exalted In due time Though Gods servants be not always advanced or delivered when they will yet shall they in due time God is not onely able and willing to exalt his humble servants but infinitely wise to know the fittest time He doth all things in due time If