with our sins as the Jews dealt with Christ kill them bury them lay a great stone upon them set a watch over them Should live unto righteousness It s not enough to be dead to sin but we must be alive to God and to his Commandments in doing all good By righteousness is meant the whole duty of man in all godliness throughout his whole conversation to God and Men When it s joyned with holiness then it stands for the duties of the second Table but alone it stands for all as in that of the Apostle Being then made free from sin ye became the servants of righteousness and to this end hath Christ dyed for us even that we should not live after the lusts of the flesh but after the will of God serving him in holiness and righteousness all the days of our life And what should we else do how else express our thankfulness we ought to be exceeding thankful even for earthly benefits how much more for this Christ dying for us O happy change We that were sometimes the slaves of sin and drudges of Satan doing base work for woful wages are now become the Servants of God employed in holy works whereof here the fruits are peace of Conscience and joy in the Holy Ghost and the end everlasting life We ought therefore to give our selves to an holy life in all things shewing hereby whose we are and to whom we belong as it s said of the Merindolians That they were known by their godly behavior wheresoever they became It was a custom among the Romans that every one should carry some note of his Trade or Profession as he went in the streets a Carpenter his Rule a Taylor his Yard or Measure c. So ought we to carry a badge of our Profession every where about us whether we go to Church be at home in our Families go to Market to our Shops or Workfolks c. even holiness throughout our whole conversation In prosperity we must shew forth sobriety in adversity patience at all times the fruits of love faithfulness uprightness c. Are we in company our speeches must be gracious and godly if alone holy and heavenly minded And this we ought not to do a little by fits in a good mood and when we list but we must walk in holiness and righteousness all the days of our life we must be continually ready to every good work we must be a peculiar people zealous of good works If these things be in us and abound great profit will redound unto us and hereunto must we employ all our endeavors By whose stripes ye were healed Now he returns again to Servants applying the benefit of Christ to them By stripes or wales of the stripes he means not onely the stripes he had of men but all his sufferings he useth the word stripes in respect of Servants because they suffered stripes of their Masters and that for their especial comfort as who did not suffer alone and whose stripes were healed through the stripes which Christ suffered All that Christ suffered for us was wholesome and saving his shame our glory his condemnation our absolution his curse our blessing his strokes our peace his death our life The most grievous stripes that he suffered have healed the most ugly and deadly sores of our sins which otherwise had been incurable We ought therefore to be content to suffer some stripes for him and for his sake and for the profession of his Name he was mockt and reviled for us may not we then be content to suffer the like for him What are we to him He became poor to make us rich if we be cut short for his sake shall we not endure it Dost thou suffer any thing for Christ bear the same patiently and great reason Christ suffered much for thee Note further that Christ dyed even for poor Servants and that therefore the meanest are to labor after their part in Christ and yet who are more negligent then the poor are for the most part and those poor that have their part in him are to be highly thankful and bear their outward wants patiently and think that God hath dealt wonderfully for them having passed by so many great wise and learned ones In the words also these particulars are implied 1. That sin is a wound or disease as a disease weakens the body so doth sin every faculty of the soul As the former also brings deformity on the body causeth pain and thereupon followeth death so doth the latter on the soul. 2. That our bodies are subject to many sicknesses and the diseases thereof are oftentimes very grievous and if those be such what are the diseases and pains of the soul the one may put us in minde of the other 3. That Christ is our Physician both for body and soul He hath both skill will compassion healeth us freely and is ever near us he hath by his Passion purchased all good for us he wrought many cures and miracles in the days of his flesh now he worketh by means and his blessing thereon 4. That sin is hateful to God as for which Christ suffered stripes Seek we therefore help in Christ we are sick of many diseases we cannot help our selves by any Medicine we can devise Christ onely can cure us This Faith apprehends for that the wounding of one should heal another is above Nature Oh! how will men being sick in body bestir themselves that they may be cured but being inwardly diseased through sin how slack are they how do they defer it to the last when it s too late There be but certain seasons to be cured in as the man at the Pool of Bethesda observed miss we not our opportunity lest we perish altogether And that we may speed at the hands of this our Physician 1. We must feel our disease and be humbled confess also and bewail the same to him 2. Earnestly beg of him to heal us 3. Hurt our selves no more as near as we can 4. Believe he will heal us 5. Suffer the words of Exhortation the preaching of the Word being the means to cure our sinful Nature 6. Take heed of dawbers that cry Peace peace 7. Take heed of all false cures as by our selves Masses Pilgrimages Indulgencies c. 8. Abide the Lords leisure in the use of the means though we should be cured by threatnings of the Word or by afflictions yea being once cured do we acknowledge the same to his glory and be we thankful for it s he alone that hath satisfied for our sins he alone through whom our sinful Nature is cured Verse 25. For ye were as sheep going astray but are now returned unto the great Shepherd and Bishop of your souls THese words are a confirmation of those immediately going before that they were healed by Christ by comparing their former state wherein they were with their
good we must endeavor to live under the Ministery of the Word where we may know the will of God and be thereby directed unto Salvation This condemneth the most unmerciful hard-heartedness of the world that have no pity on themselves for their Spiritual miseries nay will not take knowledge of them but hate those that would help them out of them or knowing them yet are content either to abide in the same without any regard or bless themselves in their condition as if either it were not so bad as it is or they might come out of it when they would Would we not pity our selves if we were blinde lame naked diseased in our bodies Such are we in soul but where 's our pity Who would live in a place where there were no bread or in a Town besieged by Enemies wherein there were no Watchmen to give warning but not a few live where there are neither Preaching nor Preachers As Peter bade Christ favor himself so may we bid these pity themselves O consider of the worth of your souls and of the misery wherein they now are and if not now prevented hereafter shall be How do we take on if our finger be but a little burnt with a Candle Should we not therefore stand in fear of the everlasting burning in Hell Who will pity you if you pity not your own souls or who will commit unto you their souls to be cared for that have no pity of your own If God cast you into eternal torments without pity yet you must needs blame your selves as those who had no pity of your selves O pity your selves though it be with some pains to your bodies If your bodies do your souls a good turn as by bringing them to the Word being profited thereby they will requite them a thousand fold Pity towards others is either in respect of their souls or their bodies In respect of their souls It must be our care and labor to help them out of such miseries and bondage as they lie under Thus must Princes be careful of their subjects souls be unto them as nursing fathers and nursing mothers feed them guide them and with Asa Hezekiah Josiah Jehoshaphat c. provide that they may be instructed in their duties Thus must Magistrates of the people among whom they live encouraging the good and punishing the bad Thus Ministers as Watchmen tell people of any danger as Shepherds feed them and as guides lead them They must preach to the capacity of the meanest going in and out before them by an holy example Thus Patrons must have a care in bestowing their livings in pity of the peoples souls Thus Parents of their Children bringing them up in the narture and fear of the Lord Thus Husbands of their wives souls Masters of their Servants all of us each of others Help them that live in ignorance out of it in what you can bring home the impenitent comfort them that are afflicted yea we are even to pity those that are further off or dwell in other Countries who are yet without the knowledge of God and Christ as also to pity their souls who do not yet pity themselves What may not enduce us hereunto God is full of compassion and mercy Such an account made he of our souls as to save them he gave the blood of his own Son Christ Jesus so pitied us as he was content to abase himself to the state of man taking upon him the form of a Servant yea to undergo the ignominous death of the Cross O how he wept over Jerusalem How moved he was with pity when he saw the people scattered as Sheep wanting a shepherd and as he himself Preached most diligently so as the Doctor and Prophet of his Church he furnisht the same with able men as the twelve Apostles and seventy Disciples Adde hereunto that the soul is of more worth then the whole world and that if the soul be lost it must lie in unspeakable and endless torments and thither also will it draw the body This condemneth the unmercifulness of the world towards souls as of those which establish false Religion and binde their people thereto as Jeroboam who made the people sin such poyson and murther the soul So of ungodly Magistrates who hinder the preaching of the Word in what they can So of ignorant Heretical corrupt Teachers ravening Wolves such starve or poyson souls They cloath themselves with the fleece but care not for the flock So of wicked and unconscionable Patrons that for kindred favor or money put in such as God never called being no way fit for that weighty calling utterly unapt to teach having neither ability nor willingness thereto being such as seek their ease and pleasures So of wicked Fathers that buy livings for their Sons though never so unsufficient So of careless and ungodly Parents that have no care of the education of their Children providing for them food gay cloaths and great Portions but no good instruction If they were taken Captives of the Turk they will mourn but are no whit moved with pity though they be indeed Slaves unto Satan If but their finger ake they are grieved what should they then be seeing so many ugly sores of deadly sins running upon them So of Neighbors that little regard those they live by though ignorant impenitent c. they are not troubled at it shew little mercy this way So if any be afflicted in conscience few take the same to heart few do either regard or pity them Assuredly such as shew no mercy to the souls of others especially them that be under their charge shall have of God no mercy shewed on their souls but as it was said Eye for eye tooth for tooth so will he make them pay soul for soul their blood shall be required of them There shall be judgement without mercy to them that shew no mercy yea God will especially unconscionable and unmerciful Ministers not only in themselves and their goods so gotten but also in their children Contrarily to those that have pitied souls God will shew mercy Godly Kings and Magistrates with Jehoshaphat Hezekiah and Nehemiah God will bless and remember them in goodness Also godly painful and merciful Ministers shall both save themselves and them that hear them They shall shine as the Stars and receive an incorruptible Crown of glory Being careful in their places they are what effect soever their labors have a sweet savor to God The like may be said of Parents who are careful in their childrens education and of godly Neighbors which seek the good of their souls with whom they live God will requite it into their bosoms as having done a great work O let us be provoked to have more regard and pity of the miseries of souls then ever If we be careful of our own we will also be
what is behinde we know not how little it may be and therefore must make use of the time present in turning to God and providing for our own souls 1. This rebukes those that have spent a great part of their life in sin and yet being called to repentance cannot afford this remainder to God as yong men that think it as yet too soon c. much more horrible and wicked are they that have spent half their life their yong time in pleasures and vanities and now are as mad of the world as ever with whom even yet it s too soon to turn to God 2. Let this be a provocation unto all sorts to turn unto God Let yong men repent they be called and invited hereunto O now it would be acceptable to God when their wit is fresh their memory good their body and minde able it would be like Abels sacrifice As for old torn lame Sacrifices God hath no regard to them If we begin betimes we shall prevent a number of sins and so a great deal of smart and sorrow Besides we shall learn goodness with much more ease if God should from our youth turn our hearts after it If we delay we shall thereupon see not onely how wretchedly we have spent our time and misused our wit memory and strength but how dull we be when we are old and unfit to learn it will much vex us an old Convert lightly never gets knowledge and sees but dimly the way as he that saw men like trees If one should defer to learn a trade till age he might easily perceive that his wit were dull his fingers and joynts stiff Let the middle aged repent nay let not even the oldest despair but hasten to repent that if possible they may crowd in And for those that have long walked in the ways of God let them hold out to the end do so still many of Gods servants have been tript in old age yea and then the Devil labors most to intrap them Should live in the flesh to the lusts of men but to the will of God We must neither live in gross actual sins wherein most men live that lust after them as a woman longeth after a thing when she is with childe nor give way to the inward corruptions of our hearts proceeding from that old man Lusts Original sin concupiscence that is in us we must not live after the lusts of carnal natural and unregenerate men called in the next Verse The lusts of the Gentiles of which as being enemies to God and to our own souls and bringing death along with them I have already spoken It s an argument that they which live after them be not Christs To those now living after their pleasures and following their lusts it will be said hereafter as to Dives Thou hast had thy pleasure as Lazarus pain now is he comforted thou tormented But we must live after the will of God To whose will should the servant be obedient but to his masters the subject but to his Princes God is our master and soveraign His will also is a most holy pure and perfect will and a rule of righteousness he requires no uncomely no hurtful thing of us but that which is holy and profitable every way The Angels in Heaven they do the will of God our Savior came into the world to do his will In his passion he had respect hereto Not my will but thy will be done saith he all the Saints do it and the godly on earth are and ever have been careful hereof as being a note of such as shall be saved All creatures in their kinde obey the will of God and do that they were appointed for we are taught to pray that this may be done To do this in all things willingly brings comfort and peace along with it 1. This rebukes those that will not be brought in subjection to Gods will but of all things that 's most irksom to them Who made thee who gave thee this comely body and reasonable soul who hath preserved thee whose will shouldest thou be subject to art thou a masterless person such should be sent to the house of correction Whose will dost thou follow what fault findest thou with Gods will is it a better will which thou followest O no it s a most corrupt and sinful will 2. It rebuketh those which will be ruled by the will of God in some things onely and at their pleasure this is not to do Gods will but our own Such was Pharaohs obedience Sauls the Devils About this there 's no small stir in the world God would have his will and men would have theirs Ministers call for Gods will and people will have their own though they dye for it say who will against it And indeed oftentimes what is it but their will that they do oftentimes It s against their profit their credit prejudicial both to soul and body Why do men follow drunkenness and riot but because they will This is the cause why Preaching is so little regarded of most so much opposed by many even because it would set up Gods will and pull down mans If any Preacher shall speak against prophaning the Lords-day Oh he is a troubler of Israel hinders people from their wills and old wonts They enquire not what Gods will is in things but what their profit and pleasure leads them to not what is the way that God would have us increase by namely by diligence in our calling by equal and righteous dealing c. is Gods way askt after and followed No but shorter cuts are sought after as by deceit oppression and the like it s a sign that such shall never come into Gods Kingdom every Creature is better then they and have a better end except they repent If they will have their wills they must have that belongs to it they must pay dearly for them as many do Israel would have flesh in the Wilderness would have a King as other Nations had they had their wills but it had been better for them they had been without Ahab would have his will in going to Ramoth Gilead he had it and there perished God will have his will of such in their condemnation as who will resist his Soveraignty and he will not cease to be a King though they refuse to be Subjects O considering the filthiness of our own will and the the dangers thereof and the holiness of Gods will and the benefit that comes thereby that we would renounce our own and follow Gods will 3. It rebuketh the Servants of God that be not so careful of the will of God as they ought O how often do we suffer our own wills to bear sway in omitting many a good duty or doing it coldly so in doing that is evil in wrath impatience worldliness c It s his will that we should forget wrongs but we do often nourish and retain them
cry for mercy and pardon and if it be possible turn from this base vice renounce hate detest vow covenant swear against it pray also to be kept therefrom avoid all company of lewd ones which will either by flattery allure you or if you yield not to them reproach and mock you But what do I speak to them that have lost their wits Is there any hope of repentance for such Well yet nothing is impossible to God The harder it is labor the more and weep and lament for that is past redeem the time to come give your souls and bodies to please God in all good life and sober conversation you have spent your goods and time hereon do so no more If thou wiltst not be perswaded but go on still and hate to be reformed thou mayest look for some one or other dreadful judgement to be here inflicted on thee and at thy death to be cast into utter darkness who hast wallowed in the works of darkness and for thy drunkenness to drink off the full cup of Gods judgement for ever and ever Neither are common drunkards onely to be rebuked but such also as will now and then drink with their friends and sit so long talking and bibbing or gaming and drinking that they be caught and are scarce wise enough to finde the way home they may count themselves wise men but Solomon saith nay to it they shall not be counted innocent Nor are those only to be condemned that be so drunk as they be like beasts but even such as take delight to quaff and to carouse and spend their time in swilling having yet strong brains to bear it and herein they glory that they can drink others under-board and because they be never so drunk but they can carry it away therefore they think themselves no such persons but they are as bad drunkards and as guilty as the other they waste as much time as much wine or strong drink as the others they waste also their substance and delight in this course nay haply they drink much more then the others for some are so weak brained that a little tâ—rns them over There 's a wo denounced against such their brain was not given them for this end but for the service of God they should prove their strength in good things and strive to exceed others in goodness not in dishonoring God by abusing his Creatures There are also that delight to see others drunk that allure or enforce them so to do to delight herein how horrible is it how ill a sign no childe can delight to hear or see his father misused he is else a bastard not a son Gods Children delight in his Commandments in his Sabbaths in his Saints in the publike performance of his worship contrarily they are grieved and vexed as David and Lot at the dishonor which is done unto him so are not the wicked but God will laugh at their destruction and mock when their fear cometh when judgement cometh those mourners for sin shall scape when as these rejoycers therein shall not go unpunished and who indeed could laugh to see a man running on his own sword or casting himself in the fire To make others drunk enticing them hereto and to this end under colour of kindeness to drink to them often as is usual in Gentlemens Butteries and Cellars in Inns and Taverns c. where men will be at great cost to dishonor God this also is fearful these be zealous Servants of the Devil But if one should allure another to go in such a way where he were sure to fall into a pit or be drowned or be robbed c. would not every one cry out of such a treacher no less treacherous are those which make others drunk We are willed indeed to provoke each other to love and good works to call one another to the house of God to exhort and edifie one another but in no sort to destroy one another as those allurers and enticers do To compel others to drink till they be drunk or to drink more then they can bear is usual to refuse is accounted of sundry ruffians in our days a matter of great disgrace which they will not put up and therefore stab or challenge to the field those that will not drink as many and as big carouses as they that have begun them What inhumanity is this what folly hath nature made all alike can one of low stature reach as high as he that is far taller can a weak man bear as heavy a burthen as a strong man Besides what greater wrong then to force a man to do that which will hinder his health shorten his life wound his conscience and destroy his soul But especially what an outragious wickedness is this against God cannot we our selves be content to do wickedly but as ringleaders we must enforce others whosoever scape such traytors shall not What woful wretches are those have they not sins enough of their own to answer for but they must needs desperately pull other mens sins on their heads whereof they themselves are the principal cause For those they shall answer on that dreadful day Against such shall Ahasuerus his injunction though an Heachen rise up for their condemnation It s the duty of all those which as yet are free from this sin to be truly thankful to God for keeping them therefrom They must also endeavor for the time to come to avoid the same with all the occasions inducing thereto God gives us his benefits to provoke us to well-doing we must not use them to sin like the Mastiffs that flies in his face that gives him meat Wiltst thou so foully dishonor God shall thy body and soul appointed for Gods service be for the service of the Devil in this base sin Wiltst thou thus make thy self unfit for any good in danger to run into any evil Wiltst thou so disguise thy self as to make thy self a scorn so abuse Gods creatures to hazard thy health bring diseases and untimely death on thy self Wiltst thou so wound thy conscience and provoke the Lords judgements against thee here and hereafter O God forbid Be earnest always with God to keep thee see the ugly face of sin think of the judgements denounced and lighted upon many that are past help how pleasant soever it be at the first in the end it will bite like a Serpent Flie from Alehouses and Taverns as from infected houses think it an odious disgrace to be seen in any such house except in travel or for necessity flee the company also of such as are addicted to this vice as infectious and dangerous together with their enticements and provocations follow also your calling diligently whereby both this and other sins may be prevented together with the judgements due thereto 4. It s the duty of all those which are in Authority to set themselves against this sin whether Ministers Magistrates
good work 117 Verse 18 19. 1. THe third reason of the foregoing Exhortation 118 2. A man may know himselfe redeemed 119 3. Redemption presupposeth bondage and slavery ibid. 4. There 's a way whereby to come out of our bondage 120 5. The whole life of an unregenerate man is vain 121 6. Children readily follow the evil example of their Parents ibid. 7. Whom we are here to understand by fathers ibid. 8. Popish Religion stands in patches 122 9. Parents must give their children good example ibid. 10. To follow the example of our Ancestors is no sure rule 123 11. The things of this world are insufficient to redeem any out of his spiritual bondage ibid. 12. The things of this world are corruptible vain and uncertain 125 13. Christs blood the true price of mans redemption 126 14. In what respects Christ is compared to a Lamb 129 15. We are not to listen to either believe all we hear 131 Verse 20 21. 1. THe prevention of an Objection 132 2. Christ was ordained before the world 133 3. The world shall not always continue 135 4. Christ how manifested ibid. 5. God is constant and unchangeable ibid. 6. Gods promises are unchangeable 136 7. Christ was then exhibited when God decreed he should so be ibid. 8. What God hath decreed shall be in dwe time accomplished 136 9. Three differences of times and why this called the last 137 10. God will no otherwise reveal his will then he hath already done ibid. 11. We now live in the latter end of the last times ibid. 12. Why Christ came towards the latter end of the world 138 13. What we are to do that others may think well of us ibid. 14. We cannot believe in God but by the Son ibid. 15. In Christs Resurrection the whole Trinity had a hand 139 16. The benefits which they reap that believe in Christ ibid. Verse 22. 1. VVHere there 's no love nor fear of God there can be no true brotherly love 140 2. Where there 's the true fear or love of God there 's also brotherly love ibid. 3. There 's uncleanness in us both in soul and body 142 4. Where there is sanctification of the soul there is also sanctification of the body 143 5. The Word of God is the outward instrument of our cleansing ibid. 6. Why the Word is called Truth ibid. 7. The Spirit is the inward worker of Sanctification 144 8. Till we be cleansed by the Spirit we are unfit for any duty ibid. 9. The end of our Sanctification is to be fruitful in good works ibid. 10. What love is ibid. 11. The properties of love 146 12. Two caveats to be observed of them that for redressing of wrongs make use of the Magigrate 147 13. There 's little love in the world 148 14. The causes of the want of love 150 15. The effects of the want of love 151 16. Reasons inciting to the duty of love 152 19. The fruits of love must accompany the profession thereof 153 20. Brotherly offices must proceed from brotherly affections ibid. 21. Love must reach to all ibid. 22. How we ought to love the wicked 155 23. Love must be without faining ibid. 24. Love must be mutual 156 25. The properties of pure love 157 26. A Christians love must be earnest 158 27. Love must be constant ibid. Verse 23. 1. NO unregenerate person can truly love 159 2. Such as are born again must needs love ibid. 3. What Regeneration is ibid. 4. The Lord the Author thereof 160 5. The Lords will the cause thereof 161 6. Without Regeneration all things else we have are nothing ibid. 7. Regeneration of absolute necessity 162 8. The effects of Regeneration 163 9. A regenerate man is not the same he was before ibid. 10. A regenerate man groweth by degrees 164 11. Why men grow no faster in goodness ibid. 12. A caveat for such as complain they do not grow 165 13. There 's no perfection here in this life ibid. 14. Regeneration cometh not by nature 167 15. Gods Spirit by the Word changeth mans heart ibid. 16. Gods Word is the instrumental cause of our conversion 168 17. God doth not always tye himself thereunto ibid. 18. The Ministers of the Word are appointed of God the instruments to convert souls 169 19. Whence it cometh to pass that the Word worketh Regeneration 170 Verse 24 25. 1. VVHerein mans life may be compared to grass 171 2. How to be prepared for death 172 3. The glory of a carnal man but a vain thing 174 4. Nothing in an unregenerate man can abide the Lords examination 175 5. Gods Word the means whereby to live for ever ibid. 6. The Word by preaching made the instrument of Regeneration 176 7. The Word ought to be preached in every Congregation 177 8. The Word must be so preached as that it may be avouched to be indeed the Word of God ibid. CHAP. II. THe Coherence of this Chapter with the former with the sum thereof and of the first three Verses 179 Verse 1 2 3. 1. REgeneration and the love of sin cannot stand together 180 2. There 's no perfection to be attained unto here ibid. 3. To be is a Christian a work of great difficulty 181 4. Under those here named all other corruptions are included ibid. 5. Most of the corruptions here named are inward 182 6. That 's nought which is forbidden in Gods Word ibid. 7. What malice is with the difference between it and anger 183 8. What we are to understand by guile ibid. 9. Guile is to be avoided as well in smal as great matters 184 10. What Hypocrisie is 185 11. What Envy ibid. 12. What evil speaking ibid. 13. The Word of God cannot thrive in an unsanctified heart 186 14. Our desire toward the Word must be earnest ibid. 15. Our desire toward the Word must be constant 187 16. Our desire toward the Word must be impartial 188 17. Ministers must have store of milk for their spiritual children and store of love and much patience ibid. 18. The Word why compared to milk 189 19. Nothing sweeter to Gods children then the Word 189 20. The Word is the common food of all Christians ibid. 21. The Word why called sincere ibid. 22. Why Christians are to desire after the Word 191 23. Christians must daily grow in grace ibid. 24. Such as finde the Word powerful for their Salvation do the more desire it and affect it 192 25. Christ is sweet to a Christian and sweetens all that he hath 193 26. Christ is every way bountiful to his ibid. Verse 4 5. 1. VVHerein Christs bounty doth appear 194 2. A comparison between the Temple of Jerusalem and that which Christ maketh of all that believe in him ibid. 3. Christ why compared to a stone ibid. 4. To believe in Christ which is to come to him is a great priviledge ibid. 5. Christians must come to Christ 195 6. Christ the foundation that bears up his Church 198
always keep a good Conscience Wood is not more necessary and apt to nourish fire then good works and well doing to nourish Faith Also observe the dealings of God and grow by your own experience Many that have believed and were very earnest in their beginning till they got it after growing secure and worldly and withal neglecting the means have with David fallen into some one sin or other thereby losing the peace and comfort they formerly enjoyed A great loss indeed more then if a man were stript of all to his shirt O le ts take heed of this loss as we are to be wise as Serpents so let us shew our Serpentine wisdom in this one thing especially The Serpent will be sure so much as in her lies to save her head so must we our Faith for on this hangs all and if by any means we have fallen therefrom recover we our selves by all means possible 3. That which they are to hope for or trust on is Grace that is Salvation Every benefit is grace but to be delivered out of our lost and undone state and brought again into the favor of God and saved is a most special grace Our Election is of grace so our Redemption so our effectual Calling 1. This condemns the Papists that teach partly Grace partly Works No these cannot be mingled either all or none they be as contrary as light and darkness honey and gall else were grace no more grace To joyn any thing with Christ is to pervert the Gospel They now begin to be ashamed and mince this Opinion saying We be saved most by Grace yet partly by Works and that these Works be died in the Blood of Christ and that it is most safe to rest on his merits alone Well God make them so ashamed as altogether to renounce it and so let us in the mean time 2. Let us serve the Lord with a chearful and constant love and service for his free favor to us all the days of our life 3. Shew we grace and favor to others not to such as have deserved well of us but even to such as have not nay ill as we had of God Grace That is Salvation See he calls their mindes from looking for earthly preferment by Christ whereunto they had a lingring minde and calls them to look for Spiritual riches even Salvation by him What are we then to expect by Christ and by professing the Gospel zealously not Wealth Honor Peace Credit in the world but pardon of our sins freedom from Hell and Gods wrath peace of Conscience joy in the holy Ghost that our persons and works shall please God Angels to be our guard our Prayers to be heard our Souls at death to be carried into heaven both our Bodies Souls to be glorified at the great day Will this satisfie us Hereof we may be assured if we believe in Christ and zealously embrace the Gospel As for other things his Kingdom is not of this world he promiseth not plenty peace ease c. He had them not himself but contrarily troubles as all shall have that live godly in him This teacheth us to lay our hand upon our heart when we go about to profess we know what we shall finde but it may be sorrow withal if we can be content so then may we go forward else not Many having gone on in profession not so advisedly and after having found the wind and tide against profession and reproach trouble and danger for the same have shrunk away and with Demas have forsaken Paul and embraced the present world Others seeing how hardly such be dealt with though in their conscience they think best of such yet keep in their heads thinking that its best sleeping in a whole skin But alas they make but a weak choyce were they not better have these heavenly comforts and priviledges here and be acknowledged of Christ and saved at the great day though with some sorrows here then to make the world their friend and God their enemy and to have him ashamed of them at that day as he will for we cannot have it go on our side now and then too That is to be brought unto you God tarried not till they sought Salvation but he of his goodness brought it them which he useth here as an Argument to perswade them to trust stedfastly to this Salvation and look accordingly for it because God would bring them to the Faith of it when they thought not thereof Note here That Salvation is not of our own procuring or seeking Alas what could Adam and we in him do we could fall but what then towards our Salvation we could run and hide our selves and excuse our sin and encrease our danger but God was fain to bring him the seed of the woman he could not make himself an help a wife for God made and brought her to him much less a Savior So what 's the reason he hath given us the Gospel in this Land and not to our Forefathers not to many other Lands we sought it not but when Idolaters in darkness God brought it So have we not been brought by marriage or by Service into Towns where we have had the Word when we purposed no such thing So to our hearts what were any of us when God called us Did we seek him Alas no we ran from him rather long ere we yielded but he followed us and overcame us See it in Saul did he seek Salvation he was going to Damascus to persecute God brought it him so to Zacheus the Goaler c. so we This teacheth us 1. To be humble 2. To be exceeding thankful all the days of our life 3. To rest confidently on him for the time to come in the experience of that we have had as thus That he that brought us Salvation the Word to us or us to it and gave us to see our misery long after Christ have some taste of his love and some desire to please him that were far from these he will continue this and will never leave us Thus the Apostle reasons But God commendeth his love towards us c. So Jacob in danger of Esau He came over Jordan with his staff and God had given him two bands therefore he was perswaded to relie on God for present deliverance for why might he say I am perswaded thou hast not done all this for me to be lost in an instant as an ox should lick up a flower or a candle be put out at once We use not Gods mercies well when we grow not stronger by them for time to come 4. Comfort to a fearful heart that fears he shall not hold out or that God will cast him away O its impossible did he bring thee Salvation that regarded it not and now hath given thee an heart to prize it above the world and to walk
come to true repentance therefore put it not off it s not the work of a day or sickness the fittest time to be allotted thereto but constantly to be set upon till we shall attain thereunto As obedient children Or children of obedience that is given to obedience and studying thereto with all their might of body and soul as if you could imagine obedience to be a creature and a mother that had children resembling her self so must we be the contrary hereof is elsewhere expressed Children of disobedience that is given over unto all disobedience and in other places the like phrases and to the same purpose are used see 1 Kings 21. 5. Psal. 50. 18 19. Mat. 7. 23. Hereunto the Apostle exhorteth for that they were called to be children which strongly enforceth this duty of obedience Obedience is that which God still calls for which he doth again and again require at our hands its better then sacrifice as contrarily rebellion is as the sin of witchcraft The Israelites doubtless spake well But O that there were such an heart in them saith God that they would fear me and keep my commandments always Neither hearing the Word nor knowing or speaking of it pleaseth God without obeying nothing else can comfort our Souls and Consciences in death nothing else can approve us to be the servants of the Lord or that we love him or that we shall continue to the end His sheep hear his voyce and follow him For the maner of our obedience 1. We must obey not to halves or where we lift but in all things not as Saul or Herod Nadab and Abihu there were the same persons incense censers altar that should be onely the fire was not the same who therefore were punished by fire from heaven 2. We must not on the other side run without our errand nor do things whereof we have no commandment this is no obedience be it never so costly or painful have it never so goodly a shew And here falls to the ground all Will-worship of the Papist to whom it will be said Who required these things at your hands as also all good intents without warrant of the actions How was God displeased with them that offered their sons and daughters to the fire having no such commandment from him Moreover we must obey the Commandment of the Lord be it never so strange harsh unpleasing or contrary to Nature denying our selves contrary to custom though all the world counsel to the contrary and that not indenting or covenanting with the Lord beforehand for wages or success as to say I would do such a thing so I thought no hurt would come of it or that I should thrive in that course or that I should not meet with trouble no we must follow the Lord as the blinde man follows the staff of his leader and chooseth not his own way Thus did Abraham in forsaking his own Countrey at Gods Commandment in his old age it was his Native Countrey that wherein he had lived so long he was to go he knew not whether He had questionless contrary counsels of his Neighbors What a mad man are you to remove now and seek a new dwelling in your old age you are here known here are your Kindred you know the Countrey and have thriven It s as if one should remove a tree that hath grown long in place into another place when its old Well for all those he persisted in his obedience to Gods Commandment The Jesuits train up their Schollars in strange obedience as that they must do whatsoever their Superiors bid them and that speedily without questioning as to water a rotten tree to pour a vessel of good wine into a gutter to set trees with the roots upward c. when his Superior calls him to go in an instant and not to stay to make up the circle of an O when he is writing and made the one part of it he must not stay to make up the other part They to justifie this and provoke to obedience tell a miracle That one thus called of his Superior and leaving his O in the midst half made at his return found it made up a perfect O and so gilded that it shined c. Such obedience owe we to God and these rules be very good so as the Commanders and Commandments were good We must obey God directly and never cast about beforehand what shall be the end we must leave it to him and to obey him must needs fall out well Abraham did not amiss but sped well in obeying God So Noah and the rest Abraham never shifted for himself but twice about his wife and he was like then to have spoiled himself if God had not helpt him out of the bryars So Jonah Our own Devices never succeed though never so likely But we have such reaches before-hand that mar our obedience Oh if I were ruled by the Preacher I should not thrive by plain dealing nor wax rich or if I should leave such a course or such a course I should be poor If I should do thus and thus I should come to trouble but let us do our duty and let the Lord alone for his part to look to us in obeying him we cannot do amiss The wicked will leave their sin a little while it may be through Sickness or Fear or Counsel as the Dog that is beat from the Carrion or called away yet hath a Dogs eye back again after it and will be at it again as soon as one's back is turned yea and if haply they give good words yet will not their doings be answerable 3. We must obey without reasoning the case or consulting with flesh and blood we must binde Reason hand and foot to follow God as it were blindefold as Abraham in offering Isaac and Joshua in compassing Jericho and not as Naaman the Syrian Our Reason proves a very great enemy to obedience 4. We must obey whosoever or whatsoever be against it If Profits Pleasure Farm Oxen c. calls us away and God invite us we must follow him else have we no part in him If Father Mother Friend nay the Wife of our bosom entice us from him we must not give ear to them nay if our right hand eye or foot offend us we must cut them off and obey God He that hates not father and mother wife and children yea his own life for my names sake saith our Savior is not worthy of me yea if any should command and threaten us contrary to our obedience unto God we must not yield to them but rather obey God then them 5. Speedily not hereafter but to day while it is called to day c. not repent hereafter when I have taken my pleasure a while longer hear Sermons when I am thus rich have Prayer in my Family when such
bestowed upon us namely Redemption procured by no less price then the precious blood of Christ Were we redeemed at such a rate and by such a great and unspeakable price Then we must pass the time of our sojourning here in fear Here consider 1. The benefit Redemption 2. From what Their vain conversation which is set out by the Original of it The tradition of their fathers 3. The price whereby purchased which is set down first Negatively where 's shewed what it is not no worldly thing such as silver and gold described by the nature and quality Corruptible things then Affirmatively where 's shewed what it is namely Blood precious blood The precious blood of Christ as of a Lamb without blemish and without spot Forasmuch as ye know Here note That A man may know himself to be a redeemed one he may know that there 's no condemnation to him and that he is translated from Death to Life He may know that he serves not sin as he was wont but his heart is to serve the Lord and that he walk not after the Flesh but after the Spirit And doth a man know himself redeemed he must pass his time in the fear of God and therefore in vain do such boast that they are redeemed that live yet in their sins That ye were redeemed Here note 1. That as Mercy presupposeth Misery so Redemption Bondage and Slavery neither is the bondage wherein we stand such as of Pharaoh or the Turks but Ten thousand times worse even of Sin and of the Devil God indeed made us free in Adam Sin nor Satan had nothing to do with us but we all sinning in Adam became subject not onely to the Wrath and Curse of God the first and second death and the forerunners of both but to sin also and so by nature we can do nothing but sin we drink sin as a thirsty man doth water It s as natural to us as for the fire to burn So fast is our will bound to the will of the Devil that for our lives we cannot think a good thought Now as all bondage is abhort'd of the nature of man so the baser person one is in bondage too the more odious it is to them that see it and the more tedious to themselves that bear it Now none so base in the world as sin and the Devil the woful enemies of God and our souls This should humble us all being in this woful case and so would it do if we could be brought to believe it But as the Jews we think we were never in bondage to any and finding our bodies at liberty conceive so of our souls whereas both be in a spiritual bondage unto evil Nay such is our woful bondage as we cannot believe we are in it nor can desire to come out of it but naturally we love and desire it thereupon are enemies to the means of our freedom most think that if they may have their lusts satisfied and fetch their flings in all maner of evil some of pleasure some of their unconscionable dealing c. O it s a little Heaven O such Towns and Houses where they may thus have their wills are the onely places but for the Towns and Services where they may not thus lash out but are restrained and must be brought to the Word Prayer Reading Repetition Catechizing and the like O fie upon it say they Here 's a Bondage a Slavery who would be tyed thus If my year be our once I le lay a stone there c. This is a hard saying who can bear it Let us break their bands and cast their coards from us If this Preaching be suffered we shall do nothing shortly we shall not be merry we shall have our hands bound behinde us Thus counting Gods service which is perfect Freedom to be Bondage they hold their woful Slavery to be the onely Liberty and therefore are not onely willing so to continue but are against the means of their Delivery which is a great depth of bondage for let one be a slave to the Turks never so though his body be bound yet his minde is free he retains an earnest desire to be set at liberty well men must see it and feel it else they shall never be delivered and if they dye in this case they must have their wages according to the work 2. That there is a way out of this bondage for our parts we could finde none we could desire none nay God of his infinite mercy having found it out and prepared it we have no desire of it This indeed is a great and wonderful mercy He might have been glorified in our confusion and hath provided no remedy for the evil Angels as he hath for us It followeth hereupon 1. Seeing there is away of Redemption that all that know not themselves delivered must give all diligence that they may have their part in it Believe Gods Word that thou art now in Bondage but abide not in it seeing there 's a way-out will any of the Turks Slaves stay in Prison if the door be set open and liberty offered and proclaimed Christ was sent to proclaim liberty to Captives and so doth Do this the rather for the redeemeth not all most shall bear their own burthen He prayed not for the world All mine are thine saith he to his Father thine by Election mine by Redemption But is not he the propitiation for the sins of the whole world This is to be understood of all Believers of all Nations through the world in this last age since Christ. 2. That they which know themselves delivered from so great Thraldom both of Death and Damnation and of Sin also must now serve God and that under the hope of eternal Life They must study how to shew their thankfulness in all dutiful obedience all the days of their life If any were ransom'd from the Turk doth he not count himself his that hath ransom'd him so should we As we have yielded our members as instruments of unrighteousness unto sin so must we now yield them as instruments of righteousness unto God We have taken great pains for the world and vanity forgot our meat and sleep thought the time short feared ever we should come too late have pleaded for Baal O le ts now do so for goodness we have spent our substance on lewd persons to follow our lusts now let us spend it in the service of God and on Gods Children O le ts not serve the Devil and sin in any point more forwardly then God! we must glorifie God in Body and Spirit we must have neither Heart Tongue Wit Will Eye Ear but for the Lord and all to be at his command O that we would often think of our Redemption both from whence and to what This would make us gather up our feet in our Masters service more roundly
can neither take it away nor pay for it we ought to be the more careful but O Lord men commit sin as if an half peny would satisfie for it nay a straw under their feet Thus do many rap out oathes others talk ribaldry others lye others rail curse backbite c. The devil thinks nay he knows he doth us a greater spight to make us sin then to pluck away all that we have see this in his dealing with Job he desired to spoil him of his goods Why because he hoped thereby to bring him to blaspheme God and its true he doth us more mischief by bringing us to commit one sin then by stripping us of all the estate we have O do not that which when done all the world cannot make amends for But what are these things what 's their nature and quality they are corruptible things vain uncertain of no continuance fire consumeth houses water wares death cattel land is subject to barrenness to bad titles wranglings enemies all these outward things sick of a consumption They may hold out for a time but at length perish nay our selves and our own lives as frail as any thing a bubble a shadow a vapor as we heard larely yea the very heavens shall pass away 1. Therefore be not proud of these things alas they be gifts of Gods left hand common to the bad and good also they have eagles wings and are uncertain And yet how do these things lift up mens mindes and make them contemn their brethren and so lordly that they are not fit to be spoke too froward contentious c. there 's little cause they should so do but rather make them the more humble for the more a man hath the greater account he is to make If of any thing be proud of grace yet not of that and disdain not a poor Christian for though he have no wealth yet if he have more grace then thou hast he is the better man I mean in the sight of God who therefore is not to be contemned for his poverty 2. Trust not in them let them not be thy strong city hereof Job particularly acquits himself and so should we 3. Esteem of riches accordingly and seek them in their place To this purpose peruse Matth. 6. 19 20 33. John 2. 15 16 17 6. 27. 4. This condemns the common sort that seek after nothing else as if there were no other heaven nor other end of mans being here Multitudes seek after them by right and wrong yea the most unlawful and vile courses Others not so openly evil yet so seek these things as regarding them more then that one thing that is needful being so addicted hereto that in the whole day they cannot spare one quarter of an hour for prayer in their family so in the whole week no leisure to break off and hear a Sermon nay Sabbath and all onely coming to Church and some scarcely that but will lose as little time as they can for they will talk of the world till they come to the Church door and in many places in the very Church and as soon as they are out again to it again With them every little time for God and the Soul is too much no time for the world enough every small measure of knowledge a shadow of any thing in that kinde is much but much of the world seems yet small Mammon is much beholding to them God and their Soul but a little therein they are wise and have tongue enough in such things none at all in heavenly matters and so they bring up their children and so match them Thus they set the cart before the horse and speed in their souls accordingly yet is one dram of Faith Repentance Knowledge worth all the silver and gold in the world Yea it s not onely the fault of the common sort that they see no better things but even of Gods children that have the substance and yet will be catching at the shadow so did not Abraham Isaac and Jacob they dwelt in Tents and counted themselves Pilgrims neither regarded Moses the pleasures of Egypt But with the precious blood of Christ Here 's the true price of our Redemption It s true we are redeemed by the whole course of Christs obedience which he performed from his birth to his death but it s ascribed here particularly to his death and suffering being the principal part of his obedience whereby he satisfied Gods justice for our sins by his blood is here meant all his sufferings from his beginning and that not onely visible from men in his body but the inward terrors of God upon his Soul yea and death it self and no less payment would serve the turn for us for by our sin we had deserved death of body and Soul the first and second Therefore blood must be shed death must be paid else Gods justice cannot be satisfied well be it so Would not then the death of some Saints have done the turn All men are inwrapped in one and the same Condemnation unable to help themselves much less others Neither could the very Angels help us for having sinned against an infinite God we deserved an infinite punishment which being finite we could never overcome therefore it must be blood of Jesus Christ his that was both man that he might suffer and as mans nature had offended therein give satisfaction and God that he might make his sufferings of infinite worth and value and that he might overcome the same therefore it is called Precious by reason of the hypostatical union of the Divine Nature therewith and so was the blood of that man that was God and so after a sort the blood of God Hence he is called The Lord of life and glory and said to have purchased the Church with his blood No less would have served the turn so precious is the work of our Redemption and our estate before so miserably woful This was plainly prophesied Other way of Redemption there was none in the world neither is there Salvation in any other He is the Lamb of God slain from the foundation of the world He is the same yesterday and to day and for ever This was signified by the Sacrifices of the old Law which were types hereof and this indeed is an All-sufficient way He is the surety that hath paid our debt satisfied the creditor and freed us by whom we are discharged from all the wrath of God that we had deserved But how could he in so short a time dispatch that which was infinite and we should have lien under for ever Because he was God It was more that he should suffer for a moment then all men and Angels for ever As a rich man is able to pay that debt in an instant that a poor man can never be able to winde out of
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
so shall our reward be great above others if we be unfaithful we must look for greater damnation as being treacherous in so weighty a work 2. For people how ought they to regard Gods faithful Ministers that watch over their Souls Alas how little are they regarded how poorly maintained every thing too much every little enough for them whereas Lawyers Physicians c. live wealthily are much sought to It s a plain sign men love their Bodies better then their Souls and the Earthly Inheritance better then the Heavenly Which liveth and abideth for ever These words spoken of God are to shew how it comes to pass that the Word is able to Regenerate and beget us to a new and immortal life namely because it is the Word of him who liveth and giveth life to all and endureth for ever If it were not the Word of such a one it could not for as for the word of man it can do no such matter All the wisdom of all the men of the world put together and used to perswade a sinner are not able to change his heart The word of a man can but stir up that in a man which is in him already but to put any thing into him that was not in him it cannot 1. This teacheth us to preach the pure Word of God purely and not our own Devices for what is the chaff to the wheat not any word of man this or that how wise or ancient soever can put life into a man So nor to mingle mans word with Gods it hath no need of help from mans testimony let it alone it shall be able to perform that which its appointed for The Word of God is sharp enough to divide between the joynts and the marrow though it be not whetted on this or that mans Grindstone As Pearls need no painting so that which is of incomparable power and is pronounced to be mighty hath no need of the help of weak man 2. Let him that is born anew by the preaching of the Word be well assured he shall live and endure for ever as God so liveth and endureth as every one that is not begotten thereby shall through Gods judgement live after a sort and abide for ever but it shall be in everlasting wo and misery Verse 24. For all flesh is as grass and all the glory of man as the flower of grass the grass withereth and the flower thereof falleth away Verse 25. But the Word of the Lord endureth for ever and this is the word which by the Gospel is preached unto you THe Apostle now laboreth to make men labor for their part in this Regeneration whereof he had spoken and that is by shewing the miserable state of a carnal and unregenerate man and that a man without this hath nothing that good is nothing that can please God that can stand him in stead and bring him to Salvation for whatsoever is in man besides this is flesh is corrupt and sinful and so consequently vain and vanishing as grass yea the best thing that is or can be in an unregenerate man is but as a flower that fadeth soon away and cannot abide the heat of the Sun no more can any thing in an unregenerate man abide the censure and judgement of Almighty God and this he doth to drive as well carnal men out of themselves and make them labor for this grace of Regeneration as to stir up them that were Regenerate to be thankful to God for this marvellous work and labor to walk worthy of it in all fruits of holiness and obedience Now having laid out the misery of a carnal men yet he leaves him not so but tells him that there is a means to help this and to bring him to an happy state and to live for ever namely The Word of God which endureth for ever whereby the Soul is converted Faith wrought we united to Christ and fetch from him as pardon of sin by his death and favor by his obedience so ability to live the life of grace here and the life of glory hereafter But lest any should say But where is this Word that is able to do thus wonderfully for us and how must it be dealt with to make it thus effectual for our Regeneration He tells them that its among them and being sincerely preached and humbly heard believed and obeyed would become effectual to their Salvation In the words we have both the Law and the Gospel 1. The miserable state of all unregenerate men 2. The mean to make us live for ever Both these are set down in two Propositions The first concerning the base estate of a carnal man hath two branches one a degree above another The first that all flesh that is whosoever is carnal and unregenerate is grass that is frail brittle fickle perishing which is not onely in respect of his bodily estate but any thing else in him The second that the glory of man that is the best things that be or can be in him are as the flower of grass vain and vanishing The second concerns the Word of the Lord that it endureth for ever and that to make us live for ever by uniting us to Christ the Fountain of life The words are taken out of Isa. 40. 6 7 8. where note by the way that no text is ever cited out of the Apocrypha the Apostle being guided by the same Spirit that the Prophet was looking upon the same sense not standing precisely upon the very words All flesh is as grass Though it be not chiefly meant of the frailty and brittleness of our bodily condition yet it is also included of which a little This our life is often compared to grass and that fitly for as grass is subject to come to an end many ways so we It may be blasted with the East-wind as soon as ever it peers out of the ground if not that yet in the spring the beasts will crop and bite it off if it miss both these yet the mower will cut it down with his sithe if it escape all these yet there is one thing coming that it cannot escape namely the cold frosty winter whereby it must needs wither away So we may be blasted as soon as we be born how many have dyed the same day they have been born or shortly after if we scape then yet some disease may bite us in our youth or if we miss both these death with his sithe may cut us down in our middle age but if yet we scape the winter notwithstanding of old age will wither us away and we cannot shift it Alas we are as a bubble a vapor of no continuance so vain a thing is man lighter then vanity A little too much heat or cold * a little blow with a Horse foot a bad savour or the like can quickly make an end of us Alas we carry the matter of many diseases daily about us in
of it as an example to move us to suffer and that patiently but continues his speech of it and sets it out by the ends thereof and the many benefits that come to us thereby 1. That we be thereby delivered from our sin and the punishment thereof 2. Enabled to dye unto sin that we might live unto righteousness Having fallen into this argument he sticks in it and cannot easily get out but is like a friend that holds his friend long by the hand being loath to part with him Who Even Christ himself the Son of God Lord of Angels and of the whole world His own self In his own person not by a Deputy without any help in the business Bare That is suffered the intollerable and infinite wait of Gods wrath due to our sins bare our sins and all that was due to them which would have swallowed up men and Angels Our sins Even the sins of the Elect all of them and the punishment of the same In his own body Not but that he suffered in soul and therein his chiefest sufferings were but because he speaks of his putting to death the cruel usage of his body was evident On the tree Namely the Cross which death he dyed by the especial providence of God being that kinde of death which God had pronounced accursed and so fittest for our Savior Christ to endure that he might bear what we had deserved which was to become accursed that we might escape the curse which we had deserved by the breach of the Law For Cursed is every one that continueth not in all things which are written in the Book of the Law to do them The foregoing words set forth the passion of Christ. The following That we being dead unto sin c. The fruits that come to us thereby As a childe that hath a piece of Sugar in his mouth is loath to let it go down but would keep the sweetness still so doth our Apostle by the Doctrine of Christs passion so sweet comfortable useful admirable he cannot get out of it but doth as it were dwell on it which teacheth us not to be weary in meditating hereon or hearing hereof it should be stil fresh and new to us as the song of the Saints and Angels though the same yet is ever new The Angels themselves desire to see further into this mystery of Gods love to his Church in giving his Son They saw somewhat by the Prophets some more when he was come especially when crucified and risen again from the dead but most of all when they saw the Gentiles called and the Gospel Preached so plainly by the Apostles yet it s said They be not satisfied but stooping down as it were they pray and desire to see more yet is the benefit more to us then unto them and therefore how much more unwearied should we be Herewith our Apostle was so taken as that he desired to know nothing else but Christ crucified and esteemed all priviledges and advantages that he had of being a Pharisee an Hebrew c. as dung in comparison of Christ The Israelites were often told by the Prophets of their deliverance out of Egypt how much more should we be content to hear of our deliverance through Christ whereof that was but a small resemblance and type But alas how quickly are we weary of this argument Because we have heard often of it it s now stale and people have no more minde to hear it then the Israelites could be contented with the Manna which God allowed them but lusted after other Food As they that go to Sea think it strange and for a day or two admire the wonderful works of God but afterward cease therefrom so do we in this matter though most sweet comfortable admirable and of daily use to make us grow in hatred of sin and love of God and would also be a spur to our dulness But to come to the passion it self It s usually referred to that he suffered on the Cross as here because that was a great part and the most visible to all and the end of all but there were also infinite sufferings before and besides his death His whole life was a continual suffering from his birth to his death from the Manger to the Cross all full of Crosses His abasement to take our nature was much and to become subject to all our infirmities sin only excepted and to be in a poor condition persecuted as soon as born living obscurely with his Parents till about thirty years old in the exercise as is supposed of a mean Trade strange abasement for the Son of God as soon as he entred into his Office and was baptized the Devil set sore on him After this as a recompence to his continual toil and travel for mens Souls and Bodies he was not only content to live in a mean condition without any House of his own c. but he was so vilely railed on and slandered as is set down in the foregoing Verse as none have been more or so much yea as sometimes in policy they sought to entrap him so at other times they laid wait and used means to kill him At last they plotted by one of his own Disciples to take away his life as burning with an irreconcileable hatred against him But ere he was betrayed he entred upon his sufferings in a most grievous maner yea no doubt even before he thought thereof at sundry times which did not a little trouble and perplex him as a woman thinking sometimes of the pains of her travel before they come is set on a sweat and quakes for fear thereof But after he had finisht the Passover and instituted the Supper he knowing that the time of his death approached went into the Mount of Olives and there entred into his most bitter Passion taking with him Peter James and John the beholders of his transfiguration and glory and therefore the fitter to behold his abasement but alas pitying them he left them onely giving them a charge to watch and pray and went from them a stones cast for they were not able to behold his agony nor hear the grievous dolour that he could not but make and then began his pains as of a woman in travel save that they were a thousand times greater he fell on his face grovelling and cryed out His soul was heavy unto the death and was in such an agony that he shed drops of blood a thing never heard of and that through the extream force of his pain O it was the intollerable weight of his Fathers wrath due for all our vile sins which was so grievous as it made him pray to his Father for help and to remove that cup if it might be which was but the frailty of his humane Nature without sin desiring help feeling it self almost swallowed up and having that which would not onely have taken away the bodily life of all men
nothing so bad as else they would be or at least they shall procure their own liberty to hear read pray c. when their Husbands shall observe that no hurt comes thereby but rather that all things prosper well O therfore let wives labor to be humble and meek that as David was renowned for delivering Israel out of Goliah's hand they may be much more by delivering their Husbands through their godly conversation out of the hands of Satan and Hell O this is the happiest gains to gain men unto God! Thus to put out our talents will be to our Masters greatest advantage and turn most to our glory some Christians scatter away from God through whose ill and undiscreet carriage God and the Gospel lose much Assuredly such can have but little joy of themselves And for Husbands that have such good and godly Wives let them be careful to be bettered by them and won to God else they shall be brought against them as their Judges yea and against such also as live near them and yet are not bettered by them They shall condemn them as Noah did the old world Verse 2. While they behold your chaste conversation coupled with fear THis Verse is an exposition and opening of the former shewing how their Husbands should be won even by beholding their behavior and life to be pure holy honest and good and that not at some times nor in some things onely but at all times and in all things the neglect whereof doth occasion that their Husbands do often despise their forwardness and profession of Religion even because they do not observe them alike conscionably in every thing and at all times as also that they are of them reverenced and regarded and that there is in them a loathness at any time to displease them These things considered do much prevail with them So then our Apostle requireth two things of Wives Chastity and Reverence and that for that their Husbands would look into these things and that diligently While they behold A good reason to perswade wives to those vertues they professing Religion may be sure their Husbands which do not profess the same will look narrowly into their behavior measuring their Religion thereby Thus they that be of diverse Religions look into the lives one of another as the Papists do into ours and we into theirs we disliking their Religion because they make no conscience of an Oath of the Sabbath day of soundness in any duty c. as they ours for that they see many that profess our Religion to be dissolute and notoriously wicked yet have there been at all times some professors which have denyed the power of godliness so the common sort among our selves pry into the conversation of those which seem more forward and eminent in duties then others 1. Therefore It behoves us all to look well to our selves We are as a city set on an hill many eyes be open upon us the eyes of all the Canaanites and Perizzites in the Land when such observe our conversation not to be answerable unto our profession it sets them quite off from the love of Religion which though it be their fault yet we give the occasion 2. Let Wives that have ill Husbands look to themselves Their Husbands observe them at an inch and pry into their conversation to take them tardy for want of subjection and reverence for want of patience or of careful looking to houshold affairs c. that so they may reproach them for Profession and cut them short of their liberty But when after long looking they finde them sound and careful every way it overcomes their hearts and makes them have a reverent opinion of them and thereupon by little and little they are wrought upon and come to the Word and through Gods blessing grow unto a love thereof Happy are those Wives thrice happy those Husbands that have such Your chaste conversation Chastity is a part of temperance whereby we keep our bodies and souls pure and undefiled Temples of the Holy Ghost and Members of Christ Jesus This is to be observed through our whole life whether in single or married estate In single estate there must be abstaining from all uncleanness not onely of the outward act natural or unnatural but from all uncleanness of the ear delighting to hear beastly speech of the tongue to utter it of the eye so to behold any object as to lust after it as also a diligent use of all good means to preserve from these till God call to Marriage and then to embrace that holy and honorable remedy which God hath appointed for many good uses and ends In married estate Chastity must also be preserved Wives must be chaste not onely avoyding all outward and detestable acts of uncleanness with strange men but even of tongue or heart and all the least shews and appearances of immodesty in Countenance Gesture Apparel Speech Company or the like which might cause suspition or jealousie This condemns as all immodest behavior in Wives rowling eyes naked breasts laying out the hair painting the face wanton talk and delighting to be in company of strangers at home or abroad c. so especially that foul and odious sin of Adultery when the Wife breaking the Covenant of God and forsaking the guide of her youth gives her self to Strangers O how do such wrong God Gods Church their Husbands their own Souls O the Judgements whereunto such are lyable here and which shall be inflicted on them if they repent not hereafter As they have burnt in vile lusts against God and his Commandments so they shall burn in Hell for ever and ever Their paths tend to death their houses to Hell and destruction Coupled with fear Not a base fear as to do what she doth for fear of his anger who else would do as she list and cross him if she durst this is forbid in the end of the sixth Verse but a reverend regard of her husband as being her Head and from the love she bears to him being loath to grieve him in any thing but willing and careful to please him every way This rebukes those wives that set lightly by their husbands neither regarding how much they themselves do grieve them nor how much their servants do affording as it were continual matter of grief and unquietness unto them Well be the husband rich or poor wise or unwise the wife should so carry her self as whereby he may receive most content Verse 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or putting on of apparel Verse 4. But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet Spirit which is in the sight of God of great price INasmuch as those that be given to pride and excess in apparel be none of the most dutiful
when he is angry 3. God hates it and such as commit the same 4. It brought misery into the world with shame and confusion upon us all and hath always been the cause of all evils For this the Angels were cast out of Heaven Adam out of Paradice the old world drowned and Sodom burnt c. yea it wounds the Conscience which God hath set in us as a Monitor Notary Accuser Judge and Tormentor 5. It bringeth eternal destruction both of body and soul O who would not hate that Mother which brings forth no better children Besides we shun lesser things therefore should shun this much more we shun crosses exceedingly which yet are so far from hindring our Salvation as that they further the same but sin is the destruction of our souls That sins is worse then all crosses appears by the Devils practice who is that subtile one he had rather draw Job to commit sin against God by impatiency then have power to take away all his goods he did this to bring him to that and its true if a man should break an Arm or Leg or lose all he hath it were not so bad or so much to be shunned as is sin To eschew this is the note of a man that loves God of a man that fears him for eschewing this are Gods Servants commended in Scripture as on the contrary the wicked branded for committing the same We are to Eschew all evil even the least we must not give way unto any one no not the least idle thought or word even one is able to destroy us yea and he that breaks one is guilty of all Yea and All persons are to eschew the same not the greatest excepted Gods Law bindes them be they Princes Magistrates Ministers Householders c. They should eschew it most for by their example they do most hurt and as no mans greatness will bear him out so will not any mans meanness excuse him in doing of evil And as all persons are to eschew it so must they shun it At all times Amonst all the times which the Preacher setteth down there 's none for sin we must serve God in holiness and righteousness all the days of our life Some things be in season at one time some at another but sin is never in season Many make the Lords days the times of disorder and they that will be orderly all the year yet at Christide they take liberty to ryot gaming drinking c. as if those times were not to be as well if not better employed then others We must also eschew it In all places God is the God of all places neither can any place change the nature of sin thou must eschew sin as well abroad as at home in thy House Chamber Shop as well as at Church All kindes of sin are also to be avoided Error in judgement and wickedness in Conversation evil against God our Neighbors or our selves We must also shun and avoid evil under what colour or pretence soever it comes as Usury is pretended to be lawful on the behalf of Orphans to kill ones self to preserve Chastity to separate from the Church lest they partake with the wicked c. whosoever doth command it as appears by the examples of the three Children Daniel Peter and John whose example soever we have for it for we are not to follow even a multitude though of great learned men in evil though it be never so gainful What got Achan Gehazi Judas by their booties Our Savior would not listen to the Devils proffer that of fered him All the Kingdoms of the world and we should be losers if we did gain the whole world with the loss of our souls never so pleasannt for though it be sweet in the mouth it will be gall afterward bite like a Serpent and sting like a Cockatrice for a vain short pleasure to sell our souls to everlasting pain were folly indeed yea though we could bring to pass some good thereby we must not do evil that good may come thereof better that good be left undone then that it should be purchased with Gods dishonor as to steal or take usury that we may do good to the poor c. nay we must so hate and eschew evil as we may eschew the very appearance thereof as to go to a place that is of ill report though having no ill purpose c. and must avoid the occasions leading thereunto as going in the twylight by the Harlots house anger multitude of businesses the company of angry persons multiplying of words c. yea if even things good and lawful in themselves be an occasion of evil and cause us to offend we must forbear them as some in using their recreations break out into impatience and anger and others cannot leave the same in any time better for such to pluck out this their eye cut off this their right hand and to eschew this we must eschew the persons and places where in likelyhood we are to be drawn thereunto as the company of bad persons and private familiarity with wicked doers and that not for any sinister respect but because its evil though haply we may be hated for our labor eschewing especially those sins that be most incident to our nature complexion and calling and whereunto we have been most accustomed 1. This condemns them that be so far from hating and eschewing evil though it be as poyson as the Plague that they love it with their hearts live in the continual practice thereof drink it down like water running thereunto as the horse rusheth into the Battel This is the state of most they are workers of iniquity the whole world lieth in wickedness they love not the means nor persons whereby they may be pulled out of their sins but eschew them and goodness as much as they can What Rebels be these against God their Maker Preserver and Soveraign Being made to honor him will they do nothing but dishonor him and so requite all his blessings will nothing serve those to play with but swords and fire-brands and mortal things nothing please them but to cross God and nothing like them but their own poyson Have they sped so well formerly that have done thus Do they provoke the Lord and not themselves to the confusion of their faces If they have vowed they will have their pleasures and lusts whatsoever comes of it then it must be so what remedy These have no love of God neither is there any fear of God in them They are prophane and godless persons which may look for wages answerable to their work shame and the wrath of God in this world and eternal destruction in the world to come For life is in the way of righteousness but death is in the way of sin and the paths thereof tend to Hell O that these persons would hear the
happy indeed but Moses had respect hereunto and did clearly discern the same Q. May we then offer our selves to trouble A. Ordinarily we must not If any in extraordinary times should feel an extraordinary zeal and desire hereto as it seems the Apostle Paul had when he would needs go to Jerusalem questionless they should have joy in their sufferings we must tarry till God call us Q. May we flee persecution A. If God make make us a way we may as who haply are not as yet so fully fitted and resolved to suffer as were meet or who know not whether God will have us scatter his truth further or remain to be as feeds thereof for afterwards but if we see that its Gods minde we should be sâ—ffer then it s our duty willingly and chearfully to put forth our selves This confuteth the foolish world that judging it to be a most miserable thing thus to suffer will therefore never come at it either not professing Religion at all or else revolting therefrom in time of trouble yet would they be happy but they take a contrary course they being ashamed of Christ here he will be ashamed of them hereafter In saving a transitory life they lose life everlasting yea how do we our selves shun sufferings as if they were miserable which do suffer whereas the Spirit of God hath pronounced them blessed Happy are they that suffer for a good cause for righteousness for Religion for conscience sake such as stick fastest to the truth provide best and most wisely for themselves what can their enemies do to us If they take away our goods we shall have a thousand fold more in this world and in the world to come life everlasting If they mangle our bodies God will raise up the same gloriously If they separate our souls from our bodies by death the Angels will carry them into Abrahams bosom If our cause be good we have cause to rejoyce in our sufferings so are we enjoyned so did the Apostles in their sufferings so also the holy Martyrs I might to this purpose alledge the story of Alice Driver of Priests wife in Exeter of the Christians in Edessa c. but that they may be read at large in the Book of the Martyrs O that we should be so discouraged at a mock at a frown of our betters O that we should be as soon ready to give over as to begin to do well though the more religious we are the more we esteem of the word the better both God his angels and people like us yet is it not so with the world they liked us better before but do not now approve of our course howsoever this is our duty hereof shal we have the benefit yea to be disliked to suffer for this will be our honor our advancement As David being mocked of Michol resolved to be yet more humble so should we be so much the more for goodness as we see the world oppose it and set themselves against us because of the same We must not be discouraged at the very greatest much less at small trials We know not what we shall suffer For yet we have not resisted unto blood onely let us be careful that we suffer for Righteousness and for a good cause for though we have some good things in us yet haply we may be brought to suffer for some fault in us and therein we can have small peace Beware we suffer not as Separatists that flie out against and from the Church that we suffer not for contempt or usual neglect of our Ministers if they preach the Word truly that we suffer not for rash heady hasty and violent carriage of our selves that we suffer not for our censuring for our meddling with things or persons wherewith we have nothing to do or for passing our bounds in things beyond our reach Servants must beware that they suffer not for their carelesness in their places as those which having liberty granted them to hear the Word upon their not profiting thereby are restrained therefrom so if they shall suffer for being negligent untrusty sloathful stout in answering again c. they suffer deservedly not for righteousness sake yea this their carriage makes the godly housholders to grieve and those that be not so well seasoned to think ill of the profession and it makes the name of God and his Gospel ill spoken of and hereupon many say Oh I le never meddle with these Bible-wenches c. fie upon it what a fearful thing is this The like may be said of the poor which neglect their callings and are caraless of their Families c. Note further That A godly man is blessed happy in what condition soever He is happy not onely in prosperity but even in sufferings even in the very lowest abasement nothing can make them miserable having God and a good conscience though they meet with affliction from God or persecution from men as here yet are they happy Imprison him fetter him let no creature come at him put Lyons to him c. yet he is still and shall be the childe of God the member of Christ the heir of Heaven a Kings son c. and how can he be miserable that hath the Comforter within For the wicked nothing can make them happy let a wicked man have Sampsons strength Absoloms beauty Ahasuerus his wealth Nebuchadnezzars stately Babel Dives his costly apparel c. yet is he miserable he is under the curse of God there 's but a step between him and Hell As Jonah was asleep whilest God was offended with him the winds raged against him the Whale was ready to swallow him so do the wicked eat sleep and are jovial while God is offended Heaven is shut up against them Hell gapes for them and the Devil waits on them as his prey Their security will end in a fearful wakening they shall be snatched from their beds of ease and cast into everlasting torments 1. This may encourage Gods servants to suffer for righteousness They shall not be the less happy let the world do its worst it cannot make them miserable They are every way happy in poverty sickness persecution and the like O who would not labor to attain this honor and happiness 2. It may disswade the wicked from their mischievous plotting against Gods servants For why do they pursue them To make them miserable its impossible They may indeed make them the more to shine forth through their constancy in Faith and increase their glory in Heaven and so make them more happy but to make them miserable they cannot O that they would break off this their course and be weary thereof for so long as they be wicked how rich soever or how high a pitch soever of honor they have clambered to they are miserable yea these and the like make them more miserable as being fuel to their lust being to
The just He is the just one as God holiness it self as man filled therewith above Men and Angels Just not as Job Zachary and Elizabeth They were Righteous by his Righteousness imputed to them as Abraham also but he by his own they by Sanctification imperfectly Holy and Righteous he most perfectly nor as Adam who though perfectly Holy and Righteous by his own Righteousness yet was mutable therein and lost it not so in Christ but immutably so There was no guile found in him none could accuse him of sin nay he was the light and glory of the world yet suffered he gross things We then though never so just and innocent must not think much if we suffer altogether without cause It s the better it s but as Christ did But alas we are very faulty before God and deserve far greater things then we meet with yea cannot be innocent towards men how much less towards God The meditation of this point will much help us in our sufferings For the unjust That is for us wretched and miserable sinners and his enemies who could do nothing for him to deserve such kindeness How much rather ought we to suffer for him that just one and for his sake especially considering our sufferings are nothing to his The meditation of this also will much help us in suffering For sins that he might bring us unto God Christs sufferings were altogether for our good and if it had not been for them we had been utterly lost But for ours they be nothing to him he is never the better for them neither be they for his benefit but for our own even the purging of our souls the tryal and proof of our faith and patience and the preparing of us to the greater glory in Heaven Let 's think of this also and it will make us suffer the more willingly and patiently Lastly as he after his sufferings and death rose again and entred into glory and sits at the right hand of God So if we shall sow in tears we shall reap in joy having fought the good fight we shall receive an incorruptible crown of glory 1. This reproveth our notable tender daintiness that can endure nothing for Christ but as if we were too good to suffer though in company we should hear never so much spoken against Gods Servants and sincerity of Religion we can be silent and pass by the same and there are many that would be forwarder but for fear of being counted Puritans O cowardly fearfulness No wonder if such be never called to that honor to suffer for Christ What if to please the world we be luke-warm and God vomit us out of his mouth What if for our zeal the world hate us and God approves of us what do we lose Shall we make friendship with the world Know we not that its enmity with God He is praised that is allowed of God 2. Let us take heed of all preposterous zeal and rash unwarrantable causes whereinto some runâ—under colour of zeal and be zealous for God we cannot hate sin too much nor love goodness too much nor the Word too much nor keep the Sabbath too carefully nor govern our families too religiously Let us go on in a zealous godly life and if this offend any let them pardon us we would do no other then God requires and for this we must pray our Landlord or whosoever to give us leave we have served the Devil a great while tell them Its time now to begin to serve God and to look about us for our souls good thus in suffering for wellâ—doing we may be comforted and by these reasons kept from being discouraged Now of Christ sufferings death and resurrection particularly Christ hath once suffered for sins the just for the unjust that he might bring us to God In handling the sufferings of Christ observe 1. The circumstance of time or how often he suffered once 2. Who he was or the quality of the person suffering Christ the just 3. For whom he suffered for the unjust 4. Why he suffered even for sins and 5. To what end that he might bring us to God and hereinto our Apostle is again willing to fall as we should be to hear and often meditate thereof as hath been already shewed in the end of the last Chapter namely from verse 21. to verse 24. Much profit follows on it For 1. It sets out a notable mixture of justice and mercy 2. It shews what a mighty Savior we have in whom we may trust and to whom we may have recourse 3. It may wound our hearts for sins past and make us hate sin for the time to come 4. It sets out Gods infinite love and accordingly of all that have assurance of their part therein requireth unspeakable love 5. It s a comfort to all that mourn in Sion 6. It shews that all that miss of Christ must bear their own burthen 7. It provokes us to labor to know whether Christ hath dyed for us or not and for our assurance thereof to finde that we are truly humbled hunger after Christ and are ready to take up his yoke O that all ignorant persons which do not in any measure know the grounds of Religion that all civil persons which trust to their own righteousness that all worldlings whose hearts are altogether glewed to the things which are here below and do not so much as minde those things which are above the same being out of their element that all prophane persons which go on in open notorious lewd courses and that all Hypocrites not to speak of Turks Jews and Papists which content themselves with shews and common gifts would but duly meditate on Christs sufferings that so they might have part in Christ Assuredly all they that believe not shall be condemned but of all others they that have lived under the Gospel shall have greatest judgement and to make up all it will increase their torment to think that they had offer made of Christ and yet had not the grace to apprehend it that they were so near and yet missed and that some that sate with them were converted and are now in Heaven and they careless or wilful are now in irrecoverable damnation This will make them gnash their teeth gnaw their tongues curse themselves and the day wherein they were born Let such see feel confess and fly to Christ there being no other way of Salvation besides him I come to the particulars propounded The first concerneth the time how often he suffered Once It s true Christ suffered throughout his whole life and that diversly but all make up one perfect suffering and he suffered so as at once he finished al never to suffer again wherein his suffering is opposed to the sacrifices of the Law which were continually renewed because of their imperfection whereas he suffered once for all for being God
as well as man he both endured the infinite wrath of God and besides his person was of such infinite worth as gave such value to his sufferings as fully satisfied the justice of God 1. This confutes the Papists who make Christs sufferings imperfect two ways namely by teaching that we our selves must suffer the punishment of our sins hence are all their masses penances pilgrimages alms-deeds and charitable Works to take away the punishment of their sins after Baptism and by their renewing of Christs Sacrifice in the Mass which is as they say a Propitiatory Sacrifice for the sins of the quick and dead Their distinction of bloody and unbloody is but a shift 2. This is a wonderful comfort to all Gods children that our debt is so fully dischaarged that there 's nothing remaining for us to suffer Thus of the first The second concerneth the quality of the person which suffered He was that just one the Lamb of God which was undefiled and without spot conceived by the Holy Ghost in the womb of the Virgin had he not been such a one he could not have been our Savior Though he was innocent yet were our sins imputed to him and though we have not suffered neither of our selves have Righteousness yet as verily as he had pain and sorrow we shall have mercy and Salvation through him what can be more comfortable Thus of the second The third concerneth the persons for whom he suffered The unjust not the Devil nor Reprobates but for the Elect which yet are by nature unjust and wretched servants of sin and children of wrath as well as others He hath suffered for them that be never so unjust provided they feel their misery and have course unto him for help 1. Then for them that be in great distress for their sins and think they be so many and so great that they cannot or shall not be forgiven let them be comforted Christ came to dye for the unjust to call sinners to repentance to seek and save that which was lost If being weary you will come unto him as he invite you you shall be refreshed Though their sins be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll Paul was a great sinner yet forgiven 2. Let such as bad as they be yet come to Christ and be truly humbled He came to save such as thou art as Mary Magdalene Zacheus the Jaylor and such others His mercy on them may put thee in hope and provoke thee to seek unto him Thus of the third The fourth Why he suffered for sins for our sins to take them away for they onely are our wo our sins caused all Christs sorrow and his sorrow is our happiness Thus of the fourth The fifth To what end he suffered that he might bring us to God Ever since Adams fall we are gone from God and born strangers nay enemies to God and therefore further and and further off from God and are gone to the Devil indeed Now Christ by his death reconciles us to God and him to us and makes a blessed peace so as we may look up to him as to our Father and come into his presence with comfort He also gives us grace by his holy Spirit to be renewed sanctified and so to do works pleasing unto God and when we dye brings our souls to God as afterwards possesseth both body and soul of Heaven 1. Then how infinitely are we bound to God how welcome should Christ Jesus be to us all One would think all should flock unto him for as none are with God but such as came by him so neither shall there be All that mourn for their sins come to him believe in him and obey him he will bring them to God such as continue in their enmity against God shall for ever be separated from him Many hope to go to God that were never reconciled to him through Christ nor sought after it but it s as possible for a dog for the Devil to enter into Heaven as for us without being reconciled to God by faith in Christ Is it not lamentable that Christ should have so few that enquire and search after him nay that reject him being offered again and again 2. How welcome faithful Ministers should be to the world The worst hurt we wish you is but to bring you to God we are appointed Christs instruments herein we must Preach him and perswade you to embrace and believe in him by whom you may be brought unto God we have a worthy task and work and so must not either be idle or by false teaching and wicked living drive you from Christ but be faithful that your Salvation may be our Crown yet of all persons and kindes of people the world thinks we may be best spared and are unto most of all others most unwelcome But not alone Ministers but even every private man must help men to God as much as he can They that by vile counsel bad example or otherwise drive men from him are not Christs but the Devils instruments and Factors Thus of Christs sufferings Being put to death in the flesh This clause concerneth his death as the following his resurrection He was put to death concerning his Humane nature for as for his Godhead it could not dye and he was quickned and raised again by his Divinity and Godhead By flesh is meant his whole Humane Nature as in the following By Spirit his Divine Nature Our Savior suffered not onely in body and soul things intollerable but he also dyed gave up the ghost as all the Evangelists set down and other Scriptures testifie as they also that speak of Christs blood of his offering himself a Sacrifice for our sins of his bearing our sins on his Body on the Tree and the like This was prefigured of all the Sacrifices of the Old Law The Prophets also foretold that he should be slain Neither could it have been otherwise or otherwise he been a Savior for us for our sins deserved death and God had pronounced that death should be the reward thereof This his death was voluntary accursed as we had deserved it for our sins and for a common good Which meets with that wicked opinion of the Jews that neither think it voluntary nor that it is a propitiatory Sacrifice for sin as it is indeed and wherein our happiness lyeth and without which we must all have perished for ever The benefits ensuing to us hereby are divers 1. We are delivered hereby from all kindes of evil from the first and second death and all forerunners of both and from our sins the cause of all It s the blood of Christ that cleanseth all our sins So from all Spiritual enemies See Luke 1. 71 74. Col. 2. 15. Heb. 2. 14. 1 John 3. 8. So from the second death Rom.
8. 1. Gal. 3. 13. as from the first so far forth as its a punishment and piece of the curse and the nature of it is changed to believers for whom Christ hath dyed it s become a Serpent without a sting yea a blessing as being hereby freed from sin and not before Hereby the soul is let out of the prison of this body into the liberty of Gods Servants and put into the possession of life Hereby also the body is freed from all toils labors infirmities and pains waiting in the Grave for an happy and glorious resurrection In which respect death is termed a sleep an advantage to the Saints and is better in the day wherein they were born So from all forerunners hereof which are curses plagues and punishments in body minde goods and name all which Christ hath born what crosses we meet withal they are to further our Sanctification and Salvation but not punishments for sin or parts of Gods judgement as they be to the wicked 2. We are hereby made partakers of all good God is reconciled to us which is more then to have our sins and punishments quite removed yea and sheweth us the light of his countenance not as David who though he staid his wrath from Absolom at his return home to Jerusalem yet was not fully reconciled to him of two years The Creatures also are at peace with us The Angels become Servants and ministring Spirits for our good in life to direct us protect us comfort us c. and at death to carry our souls to Heaven so all other Creatures the very Devils and wicked men shall do us no hurt we have also right and title to this life we lost it in Adam but have it restored in Christ. 3. Hereby he conveyeth power into the hearts of all that believe in him to enable them to dye unto sin and to mortifie their lusts more and more This is a singular comfort to all that believe in Christ who onely partake of the benefits of his death we need not fear Hell condemnation nor any enemy of our Salvation nor any curse or punishment in this life all shall be for our good we need not fear the first death but rather have cause to desire it O the happiness of such God is at peace with them all Creatures in Heaven and Earth are their friends they have right to whatsoever they have little or much therefore may they rejoyce O happy that ever we were born what pains soever we have taken to come to the knowledge of Christ Jesus by whom we obtain such unspeakable things whatsoever the world esteemeth of believers they are the onely happy persons in the world yea we shall have power to mortifie our strongest corruptions and lusts fear it not beg it and use the means if all these be put together O how happy is a Christian who can value his riches On the contrary they that have not their part in Christs death are most miserable their sins are not removed they lye under them so under the curse of God in this world and the world to come so in danger of the first death which will rend the soul and body asunder that the soul may be cast out into Hell so also of the second O that such would labor for their part in Christ Christ came into the world Christ is now Preached and offered unto us men be in a woful case and are told of it and yet how few regard to embrace Christ how few customers hath Christ one would think that all that hear of Christ should be heartily glad of him and embrace and flye unto him but alas most men for profits pleasures or love of their vile lusts are content to let go Christ and he lies as a dead commodity and they that bring him to the world be unwelcom and so indeed few have part in Christ. The consideration hereof might make us mourn for our sins the cause of Christs death might be a corrasive to eat our sin and make it odious to us might make us serve God zealously and faithfully all our days yea to suffer for his sake and rather to dye with the Martyrs then any way to dishonor him and besides to labor to finde the vertue of Christs death working mightily in us the death of sin and sinful lusts Thus of his death But quickned by the Spirit Now of his Resurrection His body and soul that had been sundred were by the power of his Godhead reunited and he made alive so continuing with his Disciples until his ascension into Heaven Touching it consider that it was so the Reasons thereof the place maner and time with the benefits flowing from thence and the duties thereupon to be performed That Christ rose again is so plain that none needs doubt thereof The Angels that rolled away the stone the Soldiers that watched the Sepulchre Mary Magdalene and the other Mary that came to see the Sepulchre the two Disciples going to Emmaus the eleven Disciples being together c. all were witnesses hereof So his appearances were many as to Mary Magdalene then to her and that other Mary then to two Disciples going to Emmaus then to them all save Thomas then both to Thomas and the others another time to Cephas another time to seven of them at the Sea of Tiberias as at another to Five hundred Brethren at once so when he was to ascend he was taken up in the sight of all those there present all which are so many evidences of his Resurrection Reasons 1. That it might appear he had fully discharged our debt 2. Because being the Son of God and Author and Lord of life it had been unmeet nay it was impossible he should be held under of Death 3. By reason of the second part of his Priesthood which was yet to fulfil One part was to offer himself a Sacrifice Propitiatory to God for the sins of his people this he did by his death now the other is to make intercession for his Church and to apply the vertue of his death to those for whom he dyed This he could not have done if he had not risen again The maner When they had rolled a great stone to the door of the Sepulchre sealed it set Soldiers to watch yet he rose They could as well have hindered the rising of the Sun in the Firmament as his rising An Angel was sent that caused a great earthquake and rolled away the stone c. No counsel or strength can hinder the work of the Lord. Place The same where he was laid which was by Gods providence to avoid cavils in a new Sepulchre hewen out of a rock wherein never man had been laid Time It was the third day early in the morning on the first day of the week the third day as was foretold by Christ himself for he was buried the evening before the Sabbath and rose
lie there frying But he knows well what he doth if he should make it too common or let out too many then would the people care the less and say Though I go to Purgatory yet the Pope of his clemency will deliver me and so I mean to give my goods and lands to my children and not beggar my posterity by giving them for Pardons or Masses c. Thus indeed their trade would go down 1. This may stir us up to give thanks to God for his mercy in delivering us from those cousenages and revealing unto us his truth We ought to be so much the forwarder in every duty towards the worship of God the Ministers maintenance the poor c. you save it an hundred times over through the preaching of the Gospel truly It s a foul fault in people that they cannot be content thus to enjoy their goods lands and leave them to their children which they could not do but pull and rake from the Minister care not how little they allow him yea and are so miserable as they will scarce allow their part to keep the house of God upright or in decent sort neither give the poor without grudging or upon necessity It may comfort the godly There is no delaying place by the way to keep them from the joys of Heaven 3. It may teach men in any wise to look to themselves how they live for as soon as the breath is out of them they go presently to the place where they shall abide for ever as the Tree falls so it shall lie Neither went he down to Hell to preach to the Reprobates for as its absurd for one soul to preach to another so preaching is to do some good and thereby onely to do hurt is against the end thereof But say they he onely went and preached experimentally by his presence and shewed himself to them to convict them but they were already sufficiently convicted condemned and put in their place of torment if Christ should have gone thither to convict them again they were not sufficiently convicted before But if they say he went to triumph over the Reprobate there c. it may be answered That he triumphed on the Cross and shall triumph over the Reprobates mightily on the day of Judgement I proceed unto the Doctrines of the Text. By which also he went and Preached Here note 1. That when Gods faithful Ministers Preach it s the Spirit of God that preacheth in them Holy men of God spake as they were moved by the holy Ghost He that heareth you saith our Savior heareth me 1. Therefore Ministers must endeavor so to preach that it may appear unto all that its the Spirit of God which Preacheth in them their matter must be sound and wholly agreeable to the will of God and for the maner it must not be with enticing words of man wisdom but in demonstration of the Spirit and of power we must not seek our selves but Gods glory in the Salvation of our people Such as for their matter Preach contrary to the Word it s not the Spirit of God which Preacheth in them but the Spirit of Error and for the maner such as use a dark kinde of Preaching or curious and quaint terms or in such sort as the people cannot understand or profit do they woo for Christ or rather do they not speak for themselves Such kinde of Preaching is blasted and cursed of God and the Preachers thereof shall have their reward accordingly 2. Let people know that when they come to the Word they come not to hear such a man whosoever he be but to hear what the Spirit of God saith to them a great priviledge we must therefore prepare our selves rich accordingly with all reverence and fear as having to do with God himself laying the same to heart and endeavoring to be profited thereby in yielding obedience thereto O how many come hand over head sit sleeping at Church and are no whit moved with whatsoever is said Did we but believe that it were Gods Spirit that did Preach to us we would give better heed If we speak according to the Word in rebuking you for your sins you are not to fret and say O some body hath told him hereof or he doth this of ill will but acknowledge that its Gods Spirit which rebukes you and that God is there indeed 3. Gods people may be comforted by the promises delivered in the Word as the wicked may be terrified by the threatnings thereof They shall come to pass for that the Spirit of truth hath uttered them 2. That God will finde a time to right things when they be disordered Though the wicked may prevail for a time and iniquity abound and overflow yet will the Lord in his due time come to visit and reform all Thus did the Lord deal with this people Let the godly have patience and wait Gods leisure and for the wicked let them be never the lustier for that the Lord is patient and defers for a time for he will come to give every one his due and will come too soon for their turn In prison That is Hell the place appointed for the souls of the wicked a fearful place of Gods own preparing and whereof the Devil is the Jaylor For the wicked 1. They shall be separate and cast from God in whose presence stands happiness that as they regarded not his presence here so hereafter they shall not enjoy it 2. They shall be cast into the society of Devils and Reprobates whom they have served and whose society they have loved Yet 3. Not in their company to be with them in jollity and merriment c. as here but in torments howling and wailing c. those are both intollerable and eternal their souls are presently after death cast hereinto as both their bodies and souls which have been companions together in sin shall be on the day of Judgement And for that though many be called few be chosen and in the parable of the four kindes of seeds onely one of them was good as most of the old world perished so shall and have most of every age of the world Though Israel be as the sand of the Sea yet but a remnant shall be saved O how might this cool the wicked the proudest that live in jollity and set all others at nought Now they are lusty and swear and curse and do what they list poor woful creatures There is a prison prepared for them that will pull down the proudest of them sour sauce to their sweet meat but most live as if there were no such matter O what fools be they that for a few short profits ill gotten or onely sought after or some transitory pleasure or honor sell themselves to this woful place These count themselves wise and Gods servants fools but the contrary will be seen one day and that they themselves
on Christs passion O it s a fruitful mother of many children To know that sin is enmity against God fights against the soul brings death with it is not so available to kill sin as to know and meditate on this That Christ hath suffered for us in the flesh From the necessity of Christs sufferings whereof I have already spoken in the foregoing Chapter Note 1. Our woful and miserable condition as we are of our selves 2. The ugliness and hainousness of sin in Gods account 3. The admirable mixture of Justice and Mercy with the unspeakable love of God and Christ Jesus The Jews said He loved Lazarus well because he wept for him much more may we say That he loved us because he hath dyed for us David loved Absolom well who wished that he might have dyed for him how much then hath Christ loved us having indeed dyed for us O what love do we owe for this so great love 4. The happiness of such as do truly believe and repent their debt is fully discharged and having right unto Christ there 's nothing that the Lord will deny them 5. That we are to renounce all false ways of Salvation the Jews the Turks and the Papists way all other ways besides this 6. That we are to labor to know we have part in this yea Christ having suffered we must also bear afflictions patiently Arm your selves likewise c. The duty whereunto we are exhorted is to suffer in the flesh to mortifie our flesh that is our corrupt and sinful nature and the lusts and sins thereof both inward and outward But 1. Most are so far from mortifying their lusts that they follow them with greediness and cannot endure any to speak against them These be fools indeed to destroy their own souls by living in enmity and opposition against God 2. Some it may be refrain some lusts but others they live in and yield to and yet these will claim part in the death of Christ hope to be saved by Christ but so long as it s thus with them its impossible that they should have any part in Christ. Do we therefore labor for mortification applying the edge of the Word of God to the throat of our lusts That we may not give way hereto le ts often call to minde the threatnings of the Word the Sacraments of Baptism and the Lords Supper what God offers us there and what we convenanted with him for the crosses which our lusts have drawn on us Gods manifold mercies unto us but especially meditate on Christs death and passion which is indeed a strong corrasive to eat out sin for our corruptions remain too rank and through want of care and too much yielding thereto be not subdued as they ought Let us know that he is the best Christian not that hears most or knows most or can utter most but he that hath most power over his affections and heart Note further from hence That as our lusts fight against us so we must furnish our selves like Soldiers that we may prevail against them It s no easie thing to get out of sin or to get the Mastery thereof it s to mortifie our members to pluck out our right eyes and cut off our right hands It s easier to take any pains in offering sacrifice nay fast extraordinarily and to part with our goods with thousands of Rams and ten thousand rivers of oyl yea with our first born then to part with one beloved sin They that would overcome their lust must not stand still or be without weapons we have that within us which rebelleth against the Law of God and would lead us captive to the Law of sin which is in our members Hereunto the Devil addes his power the world also joyns herewith by ill examples bad counsels mockings revilings c. and therefore we must be resolute and play the Soldiers if we would get out of our bad course Through want hereof some even under a powerful ministery be never converted some get a little way but hang behinde in sin some are a great while ere they can get out whom the Word having called and awakened the world the Devil and their own lusts do again freshly assault nay some being truly converted yet fall back again into foul security and have yet strong corruptions and many odde qualities c. 1. This rebukes most of the world who do indeed joyn with these enemies few fight against them but fewer resolutely and therefore are led captive of them to their destruction 2. This may provoke us to put on the whole armor of God to arm our selves on all occasions and in all temptations with good thoughts and meditations of the ugliness of sin danger of it its hatefulness to God with the passion of our Savior Christ O how few arm themselves or when they do it s but to halves O this must be put on and kept on continually night and day we shall sleep never the worse there can be no truce between us and our enemies This must be kept even in the times of greatest prosperity Ships usually are cast away in storms but Christians may miscarry when its calm Thus was it with David he abode constant in all Sauls storms but in the time of peace was carried away with Bathsheba's beauty It must be kept on even in our old age and till death for then will the Devil set himself most against us and both Noah Moses and others did then catch worse foils then ever before Suffered in the flesh To mortifie our corrupt nature is called suffering in the flesh and the truth is its hard to say whether is harder to suffer bodily torments and pains or to mortifie a mans lust O it s a death to part with them yea when in a man after long strife between the grace of God and his corrupt nature in the work of his conversion grace prevails it s even as the pangs of death as when the Devil went out of the childe he threw him down and he lay foaming as if he had been dead O it s not so easie a matter as the blinde and prophane world imagine Hath ceased from sin That is living in any sin For he that is born of God sinneth not and He that committeth sin is of the Devil That he no longer c. The whole time of our life that remains after we are called to repentance ought to be spent in the service of God and practice of Repentance and a new life We owe all our life to him all the days of our life the whole time we owe all to him who hath made and preserved us nothing to any other What time therefore we have spent in sin we have robb'd God of it and so ought willingly to give him the remainder redeeming that is past with all diligence The time past we know but
the same sins which they rebuke in others not fearing those judgements which they denounce on others nor doing those duties they call for of others these as the Scribes and Pharisees are blinde guides these make the people think Preaching is but for a fashion and they must speak somewhat when they be in place but it s not to be regarded for if it were they would not do thus and thus themselves Thus as Eli's Sons they make the Lords people loath the Sacrifice of the Lord yet must not people thus stumble Do as they say take the good and leave the ill men will take up money out of the dirt Miserable is the condition of such Ministers as give this foul offence weak are those people that take it 2. This may instruct people 1. To be duly prepared by prayer ere they come to the hearing of the Word being come they must with all reverence attend thereto It s Gods Word they hear the Lord himself with whom they have to do O how few come thus nay most men behave not themselves so well as they should to a man advising them of good will There are now few such as Cornelius want of preparation is one main cause why so few profit by hearing How many hear unreverently or as if they were weary and sleepy Is this to hear it as the Word of God Hence it is that men not taking notice of their miserable and damnable state or that the way to Heaven is so strait content themselves with their present state Would not men be thrust out of doors if they did so before their Prince should he speak unto them 2. People must not be afraid to frequent and attend on the Word preached they must not be ashamed hereof 3. They must shew their account hereof by their obedience hereto O look to it you have not to do with us that cannot tell when you be gone hence whether or not you practise the same but you have to do with God whose Word you hear who will go hence with you and knows your sitting down and your rising up yea and all your ways and both can and will deal with you accordingly In the fear of God let us look better to this and resolutely set down with our selves That whensoever we come to hear the Word we come to hear God himself speaking to us If it were not so we durst not speak it for our lives the matter concerns us no less then you If any men minister He proceedeth to other Offices in the Church and ayms no doubt at them whose Office it was to distribute and look to the poor The word minister signifieth to do service and so may be taken more generally even every man in his Office and Calling must be a minister to his brethren The Magistrate is so called Rom. 13. 4. and so the Exhortation also may concern them However the point may be this that All that have Office one way or other in the Church must do the same faithfully we have them that answer in some sort to the Officers in the Primitive Church Churchwadens must look to mens Maners and spy what is amiss who prophane the Lords day neglect the worship of God be idle and riotous c. These they must admonish and if thereupon they amend not complain of them Constables must suppress filthy houses break the knots of lewd persons prevent and root out disorder to the utmost of their power The Overseers of the poor ought to be wise and faithful and not think it enough to take money with one hand and pay it out with the other but they must distribute it with wisdom to every one according to their need to the best most and with best encouragement to the other with gentle rebuke and admonition even those of best quality report and credit have been entrusted with this business There are prophaners of the Lords day such as then lie in bed and regard not the House of God There are Swearers Railers Riotous persons such as bring not up their Children in any Calling There are idle persons c. these would be well lookt to and often admonished and no more given them then needs must There 's a company of idle Wenches which keep at home with their friends where there is no need of them or crowd into one house or other and live at their own hand and that either because of idleness they refuse to go to service or having been in service because they may not do as they list they will no longer be Servants but live by themselves This is a foul and dangerous abuse not to be suffered in Towns Headboroughs and chief men in Towns ought to provoke Officers to their duty and encourage them doing well yea countenance and stand by them as whom God hath lifted up for this end 1. This rebuketh the exceeding coldness and carelesness of Officers that take no pains to prevent or redress disorder Thus Overseers think it enough if they gather and pay out the money and bring in a true account what 's this It were hard if men should rob the Poor a curse would follow it but for looking into their state and maners and with relieving their bodies to do good to their souls Who doth this This is rare indeed But if we have an office we must wait on our office we are not altogether born for our selves Every office is an honor and carries a burthen along with it we must bestow some time thereon it s not lost God will requite it and cursed is he that doth his work negligently though others have been careless and though haply you may be counted more busie and curious then needs yet whether your office be great or small set your selves with care and diligence about it Hereby much good will come to the Town and Poor in particular God shall be glorified and you shall reap much comfort with a good report in Gods Church 2. This bewrayeth a great fault in Towns for making choice of such to Offices as be no way fit nor careful to execute them A common practice The chief men shift them from themselves Solomon saith He that sends a message by the hand of a fool that is one unfit for it it as he that cutteth off the feet That is as he that cuts off a mans feet and then bids him go when he hath not wherewith As of the ability which God giveth All ability to discharge any Office or Calling comes from God we have no wisdom or ability this way of our selves every good gift is from above God gave Saul another heart that is fit to rule which he had not before and Solomon craved of God a wise and an understanding heart and as Magistracy is of God so the Ministers Office so the Deacons so others 1. Call upon God for endowments for such places as he calls thee
s through too much earthly-mindedness 3. Le ts labor for such grace as whereby if God call us forth to suffer we may not onely not flee back but endure any thing and that with joy To this end we must 1. Endeavor for a sound Faith and assurance of Gods love to us in Christ that so we may so love him again as we may suffer for his Name and being assured of our deliverance from everlasting pain and that he hath freed us from shameful sufferings which for our sins he might have brought us to may endure these glorious sufferings for his Name joyfully Being thus assured of his love and thereupon of eternal happiness in heaven we will be content to suffer any thing to obtain it 2. Withdraw our mindes from earthly things and set them on heaven and heavenly things as our onely treasure 3. Mortifie and subdue our lusts and affections bringing our hearts in subjection to God in all things and bearing our present afflictions quietly and comfortably This joyfulness in sufferings doth well become Christians daunts their adversaries and puts a difference between them and all others whether hypocrites civil persons or Time-servers who will never thus do Christians must be like Davids Worthies even excel others do more then ordinary men If we do onely love our friends what singular thing do do not even Publicans the same If we profess Religion in prosperity what great matter do we do not even Hypocrites the same We must learn to take out higher lessons and be perfect as our Father which is in heaven is perfect It s an easie thing to rejoyce in prosperity but so to do in adversity is a good hard lesson and so the more worthy a Christians labor Inasmuch as ye are partakers of Christs sufferings The first Reason of the Exhortation We are partners with Christ therefore we may think our selves advanced and so rejoyce The sufferings of Christians are called Christs sufferings 1. Because they are suffered for his sake which may be no small comfort to them that suffer for Religion for it s for Christs sake and so he counts it therefore he will put our tears in his bottle take our part defend and reward us as David took care of Abiathar having lost his Father for his sake 2. Because he bears a part of them with his Saints there 's so near a conjunction between him the Head and the Saints his Members as what 's done to the one whether good or ill is counted as done to the other as the godly hearing Christ railed on are so grieved that they had rather themselves had been so used much more doth Christ Jesus account their troubles his which as it may terrifie their adversaries so it may much comfort them But here they be called Christs sufferings in another sense namely as his own sufferings which he bare in his own person whereof we partake when we also suffer the like things we are set up to be like our Master Christ Jesus and is it not cause of rejoycing that he vouchsafeth to make us like himself to bring us into his order to pledge him of the same Cup he began to us He suffered his whole life was nothing else They misconstrued his words and mistook his deeds and said He cast out Devils through Beelzebub the Prince of the Devils How often was he railed on how hardly used especially towards his latter end If we be so dealt with at any time we need not think hardly but rejoyce not think hardly He was the glorious Son of God we poor mortal Creatures dust and ashes He most holy and righteous and perfectly pure we miserable sinners which though not at mens hands which wrong us yet at Gods have deserved all evil both here and in Hell If God turn our opprobrious sufferings here and perpetual torments of Hell into a sew short and glorious sufferings we have no cause to think hardly yea he having suffered all for us we may well suffer for him we can never lose hereby nor can ever suffer so much for him as he hath done for us nay not onely we must not think hardly at our sufferings but we have cause to rejoyce that we are advanced to be like our Master made conformable to our head Christ Jesus He is a bold Servant that is not content to fare as his Master fares Those Worthies that have gone before us have accounted it their honor and a special favor that they have drunk of this Cup. When therefore we do at any time suffer for Religions sake let 's thus encourage our selves I am herein made like all the Prophets Apostles and chief of Gods Friends and Saints yea as his onely Son and thus our Savior comforted his Disciples That when his glory shall be revealed ye may be glad also with exceeding joy The second Reason our sorrow shall be turn'd into joy as in part when we dye namely in our souls so perfectly when he shall be made glorious in all his Saints whilest he was here in the world he was put to an ignominious death but he rose again from the dead and ascended into Heaven and shall come one day to judge every man according to his deeds even to bring into happiness all those for whom he dyed and to confound all his Enemies He came the first time in meekness because he came to suffer but the second time he shall come with glory and magnificence even with thousands of his Angels in flaming fire c. which as it may comfort all those that have believed in him and stoopt to his yoke so it may terrifie all those that have not believed or repented through obeying the Gospel The end I say of the afflictions of Gods Servants will be joy for Christ will receive them all into eternal glory They that suffer with him shall reign with him and their joy shall none take from them See John 16. 33. Rom. 8. 18. 2 Cor. 4. 17. 2 Tim. 2. 12. Jam. 1. 12. O how should this not make us patient onely but joyful in persecution If we sow in tears we shall reap in joy If we suffer for Christ we may rejoyce and be glad for great is our reward in Heaven If we forsake father or mother or house or land c. for Christs sake we shall have life everlasting Is not this an happy change This made the holy Servants of God set light by all they had not that they were fools and knew not what they did or were senceless no the assurance of an eternal joy and inheritance in Heaven swallowed up all and so should it be with us Verse 14. And if ye be reproached for the name of Christ happy are ye for the spirit of glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified A Third Reason to
and consider well and tarry till they have a calling and let them not intend to live at ease to follow their pleasures to gather riches c. but let them make their reckoning to prove Laborers Soldiers Watchmen c. else no coming here Thus in general The elders which are among you I exhort c. This verse containeth the first Reason of the following Exhortation which is taken from his own person being one every way fit to exhort them namely 1. An Elder and Minister as well as they for the name Elder is of dignity and office here and not of age who therefore knew what belong'd to his place and did what he required of them to do 2. A witness of Christs sufferings and so well acquainted with his minde 3. A partaker of the glory that shall be revealed who therefore would not exhort you unto any thing whereby either I my self may be deprived hereof or you hindred from attaining hereunto 1. In that he an Elder exhorts them Elders note That Ministers are fittest to teach Ministers and to judge of their actions True people may and ought try our Doctrine modestly and humbly they may also dislike and speak against foul things in our life and conversation but of things not so apparent people must not be ready to censure much less think to teach their Ministers For the spirits of the prophets are subject to the prophets This rebuketh the too much rashness and pride of some this way ready to control every course of a Minister that is not pleasing to them yea their maner of teaching prophanely calling it railing and that they should have spoke thus and thus when such dislike any thing in a Minister it were their wisdom to ask the judgement of some godly Minister before they censure or give judgement against him 2. In that he requireth nothing at their hands but what he himself did note That The most forcible and profitable way of teaching whether private or publique is first to do that in our own persons which we require of others Jesus did and taught Parents may not rebuke swearing in their children and swear themselves Housholders bid their Servants go to Church and stay at home themselves having no necessary occasion to keep them from thence Abraham was circumcised with his Houshold Joshua and his Houshold served God the Jayler and his Houshold were baptized He is not the best Husband that puts over his work to be done by others saying Go but who puts his hand thereto saying Go we c. He is an ill Captain that bids his Soldiers go fight himself in the mean time tarrying behinde It s woful teaching by Ministers that do quite contrary Shall we not condemn our selves while we call for that in another which we our selves do not observe Neither is there likelyhood that in such a case any will give ear unto us 3. In that he besseecheth Note as his modesty and humility So that Peter was no Pope had no Supremacy was not Christs Vicar as the Pope of Rome affirmeth of him and challengeth of him by succession Had it been so there had been no fitter time wherein to have shewed it then this Howsoever what had it been to the Pope who hath wofully degenerated He calls himself a Pastor yet challengeth authority over all the Church not Kings themselves excepted He is an hideous Beast and Monster If he send any commands it s not I that am a fellow-Minister and that take pains in the same calling do beseech you but he proudly thundereth and threatneth c. A witness of the sufferings of Christ So be we it s an Article of our Faith and we look thereby to be saved but we are witnesses onely of that we have heard he of that he saw he was with him when he was apprehended when he was brought before the High Priest c. he was a witness by seeing them preaching them imitating them Now in that he urgeth this as a reason to back his Exhortation we may note 1. That if we have any Credit Honor Favor Dignity we ought to improve the same to the benefit of the Church and furthering of Gods cause 2. That Ministers must use all Spiritual wisdom and skill to perswade unto obedience as cunning Chapmen they must use many reasons to perswade Customers to buy their Commodities 3. That the troubles of Gods Ministers are so far from disgracing them as they honor them and make their persons and counsel the more to be regarded for their sufferings are a seal to their Ministery and shew their faithfulness for those we should respect them the more not think the worse of them And also a partaker of the glory that shall be revealed Here note briefly 1. That we should much regard those and their counsels whom we see much graced of God and like to be heirs of glory 2. That such as are Partners with Christ in suffering shall also partake with him in glory 3. That God hath prepared glory for his Saints in Heaven 4. That a man may come to know in this life that he shall be partaker of the glory of Heaven whereof whosoever is as yet ignorant he must endeavor by all means to make it sure Q. How shall we come to know this A. If here we partake of grace we shall hereafter partake of glory on the contrary no grace no glory Lassure you This knowledge is that which doth here uphold us amidst our many troubles it 's Mount Nebo whence we see the Land of Canaan all the Grapes we have to comfort us in the wilderness of this world 5. That Faith makes things invisible to be seen things absent as the glory here spoken of to be present Through this a childe of God hath Heaven already in possession whereinto his Soul shall enter immediately after his death as his body also being coupled to his Soul on the day of Judgement He that believeth saith the Scripture hath eternal life and Whom he justified them he also glorified Verse 2. Feed the flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde THe first duty required of Ministers is laid down in these words Feed the flock of God which is among you Feed namely by preaching the word soundly and diligently The flock of God namely The whole company which is under your charge which is not yours but Gods and that whether by creation as all are or by redemption as some are Which is among you or dependeth on you for Instruction Comfort and Direction Feed This implies divers things as 1. That Ministers must preach the Word of God Now preaching is an opening of the Scriptures wherein as many things be dark and hard to be understood which God hath done in his great wisdom
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
we mean to raign with him we must be Baptized with the Baptism wherewith he was Baptized It is true that godliness hath the promises of this life and of that which is to come but of this only so much as God shall see meet Therefore let us dream of no tranquility here but expect that in Heaven where we shall be happier then can be uttered Ready to be revealed in the last time When shall we have it It was prepared before the world we shall have a measure of it in death but the fulness thereof is deferred till the day of Judgement Christs second coming which is called the time of refreshing and our full redemption By the last time may be understood in divers places of Scripture all the time from Christs coming in the flesh till the end of the world so called in respect of the former times and because they go directly and immediately before the end and because God hath perfected his will and the revelation thereof to his Church in his Son and no more is to be added They under the Law waited for a cleerer and fuller manifestation thereof but now we have all we shall ever have but by the last time here the worlds end is meant for then shall there be no more time as there was none before the creation the Sun Moon and Stars were made for signs and season Winter and Summer to measure days moneths years c. but then shall they cease in Hell the wicked shall have none in Heaven the godly shall need none so there shall be no more time no more day in Hell but all night no night in Heaven but all day Well our full Salvation we shall have at the last day and not before then shall our bodies whatsoever in the mean time becometh of them as they have been companions with our souls in well-doing and have been redeemed by Christ as well as they be raised up and set on the right Hand when both joyntly shall hear this comfortable sentence Come ye blessed of my Father c. then shall we be ever with the Lord in Heaven both in body and soul Now our life is hid with Christ in God But when Christ which is our life shall appear then shall we also appear with him in glory We must therefore wait patiently not making too much haste in the fulness of time we shall have our hearts desire Christ was promised in the beginning of the world but came not till long after even when the fulness of time came so shall our happiness in the appointed time We are taught to pray Thy Kingdom come and in the Revelation it s mentioned that the souls under the Alter cried How long O Lord holy and true dost thou not judge and avenge our blood on them that dwell on the earth True but yet patiently awaiting Gods good time that he hath appointed Hereby also we may stop the mouths of mockers that shall come to us and say Where is the promise of his coming we may answer it is coming and it will be here too soon for you and God is not slack as you think but therefore deferreth as willing that all men should come to Salvation even all such as he hath elected who being once all born and called the end shall quickly come And as this may stop their mouths so it may make us patient to tarry for our fellow brethren When we therefore make too much haste what is it but that we would have our full happiness and leave out some of the elect to be quite put off as if we should desire to be over a water and then draw the bridge that the rest shall not come over And the rather let us be patient not onely because of the greatness of the reward when it cometh but also because it hasteneth we have the vantage of our Forefathers which lay long in the earth waiting for that day but now it s at hand we hasten to it and it hastens to us we shall meet ere long and as our Apostle saith The damnation of the wicked sleepeth not so neither the Salvation of the godly now ready to be revealed Last time Some gather hence That we shall have no part in glory at all till the day of Judgement but that the souls of the Saints go to a middle place c. confuted by our Saviors speech to the thief Verily I say unto thee To day shalt thou be with me in Paridise the Angels carrying Lazarus of soul into Abrahams bosom See also Eccle. 12. 7. Phil. 3. 13. Rev. 6. 10. This should make us labor for pure and holy souls seeing they must be in Heaven as soon as ever they depart from our bodies which we know not how soon it may be They must be carried up above the Starry Heaven into the most solemn appearance that ever was Verse 6. Wherein ye greatly rejoyce though now for a season if need be yeare in heaviness through manifold temptations HAving shewed the Inheritance at large here he sheweth by what way God will bring us thither namely by weeping-cross by the rough way of affliction which yet shall not be to our hurt or consuming but to the trial of our Faith that it may be being purified to our honor at Christs coming Therefore though our afflictions breed heaviness yet not such but that the assurance of our Salvation makes us in the same to rejoyce Wherein that is In which Election Sanctification Lively hope and happy Inheritance ye rejoyce Here he setteth down another benefit bestowed upon us by the Gospel namely Spiritual joy and rejoycing proceeding from Faith and Hope yea and that in adversity He knew they rejoyced in the assurance of their happiness he knew it by himself he did so and therefore they could do no other for the same Spirit worketh alike in the elect which makes that they can the better tell how to speak to advise counsel and understand one another But in commending them he exorteth them namely That they would do so still for being now in persecution he requires them to reioyce yet in the assurance of their eternal happiness as Paul of himself in another case Hence note that Its the duty of all those that be assured of their Salvation to rejoyce in it which being attained unto breeds joy and no marvel For Is liberty joyful to the captive health to the sick sight to the blinde life to the dead Then must Salvation needs be so to them that have felt themselves condemned for them to be the children of God that were the slaves of Satan heirs of Heaven that were firebrands of Hell Who can but rejoyce that knoweth that there 's no condemnation to him Though thousands perish God loves him he shall want nothing such need not fear though Heaven and Earth should
the rest of the Apostles if they had not been tryed So what grace hath appeared in some as weakness and impatience in others in the time of affliction neither of which before could have been believed Are afflictions tryals then 1. Labor we for such soundness of grace that when afflictions shall come they may finde us pure gold and wheat and not cast us out for chaff and dross 2. Do we consider that God now tryes us by them and so look we to our selves observing what they discover if it be more grace then we thought that we may thank God if more corruption be truly humbled laboring for more grace yea whatsoever shall be discovered we are to thank God as which will tend to our good There 's therefore no cause why we should be impatient in troubles for they try us and who would be unwilling to be tryed It s a sign he meant not well that would not have his gold put to the Touchstone or he that proffering Land to be sold would not have his Writings perused In heaviness Can heaviness and rejoycing stand together A. They can in divers respects and degrees In Heaven where our joy shall be in such an high degree and great measure we cannot mourn nor the wicked in Hell rejoyce but here on Earth we may The wicked be merry because they have their will yet inwardly they are wounded in their consciences for fear of that which may come after So the godly are joyful in the assurance of Gods favor and Heaven and yet heavy thorugh troubles which here lie upon them As a sick man hearing glad tidings may rejoyce and yet be heavy for his pain a Father also may be heavy for his childes death and yet rejoyce for his happy end and godly departure Amongst the Israelites upon the rebuilding of the Temple some wept and others rejoyced both might have been and haply were even in some one Gods servants as by their Faith they are not freed from afflictions so neither from heaviness but have sence of their miseries which are grievous to them as Poverty Sickness Imprisonment and the like even our Savior himself mourned and wept and so he said his Disciples should Nay our Savior himself shed tears of blood in his passion saying yea crying out My soul is heavy unto the death Faith makes us not blocks neither takes away sense onely moderates our grief The Martyrs had pain but Faith prevailed and enabled them to bear it Where there 's no pain there can be no patience nothing due to blockishness else were frantique persons worthy commendation which feel nothing Faith moderates our grief makes us wait upon God speak good of him using no unlawful means when the cross is upon us 1. This is contrary to that blockishness of the Stoicks that profess to be moved with nothing so much as to change countenance but to be at the hardest tidings as if the joyfullest news had been brought them 2. To those half Stoicks amongst our selves which think it too much weakness to complain or make moan in any affliction 3. This may comfort the servants of God when they are pinchad hard by troubles and are affected thereat and feeling pain declare it Though they may be thought impatient they are not God knows we be not iron as long as Faith can moderate and we being heavy and pincht to the heart with pain are yet upholden with the joy of eternal salvation and can say with Job Though he kill me yet will I trust in him in the mean time using no unlawful means our care is good Job is renowned by S. James for a mirror of patience yet he rent his garment shaved his head put on sackcloth and the like For a season Our afflictions are but short as our life is as a span long as a vapor a Weavers shuttle a thought yet in this short time our good days have been â—o then our afflictions We think them long if they have been on us a few days but it s our weakness they are short in respect of that we have deserved in respect of the pains we be freed from and joys we go to If our enemy should burst with malice he cannot hurt us after this life Therefore bear them patiently think them not long They that lie in Hell shall have a long task indeed let us think of our long eternal joy we if our afflictions be but very short think much but look on Jacob and David that from their youth were never free If need require That is as it seemeth good to God as it pleaseth him as he seeth it fit and expedient Hence note that Our afflictions come not to us at adventure nor by the will of Satan and wicked men for then woe to us they would afflict us too much nor yet by our own will for then either we would have none or too little but they come by the will providence and wise disposing of Almighty God who is infinite in wisdom and knoweth what is best for us who in love will do for the best to all his Therefore 1. We may bear them more patiently seeing they come from our Master Nay from our most wise and gracious Father thanking him that he hath not left us into the hands of Satan or any of his but hath the rod in his own hand and knoweth when to stay with him is mercy with them none 2. We must not rush into troubles and draw them upon our selves not being called of God thereto but must be wise as Serpents we must save our heads whilest we may lawfully and not exasperate men against us wilfully Neither must we trust to our great strength for then we prove weakest they have not always proved the stoutest in the end that have been forwardest to thrust themselves into troubleâ— Our Saviour Christ bade them when they were persecuted in one city fly into another but if the will of God be that we shall suffer we must be couragious and quit our selves like men Verse 7. That the trial of your Faith being much more precious then of Gold that perisheth though it be tried with fire might be found unto praise and honor and glory at the appearing of Jesus Christ. HEre also he qualifieth their troubles from the end of them They come not for our hurt but for our good Thereby we are no more hurt then Wheat is by threshing or Gold by fining they come for the trial of our Faith and tried Faith is better then any tried Gold For that will perish and be lost but this will abide and come forth to our honor and praise at the great appearing of Jesus Christ It may be conceived as if he had said The affliction and persecution which you now suffer bear patiently as serving for the trial of your Faith which how painful soever the tryal thereof may
seem for the present will be found to your praise at the great day This being so who should not willingly undergo them If we take pains and toil our selves to get riches and so long as we get them forget our toil should we not much more be concent to endure some trouble that our souls may get the true riches Now particularly for the trial of our Faith afflictions come 1. To try whether we have any at all 2. Whether it be so much as we take it to be 3. To purge and refine that which we have 1. To try whether we have any Faith as God doth it sometimes by false teachers and heresies so doth he also by afflictions wherein many that have not received the love of the truth have been carried away whereas others though haply of less parts but more soundness have resisted and stood to the truth for there be false Faiths and our hearts are deceitful and the Devil is subtile to make as believe we have the right when we have nothing less Affliction will prove this as in those whom our Savior termeth the stony ground They went far yea farther then most in most congregations go yet had they not that which would serve to Salvation affliction discovered what they were that they were not such as before they were taken to be The Israelites were proved in the wilderness whose troubles manifested their unbelief for which they were both plagued in the wilderness and shut out of Canaan Many a one thinks himself a tall man till he comes into the field with his adversary where he proves himself a rank coward many think they can do great matters till they come to it A Mariner is not tried till a storm nor a friend till adversity he that then stickâ— to one is a friend indeed So afflictions have discovered many that have thought but too well of themselves Many talk that they believe in God and put all their trust in him yet when they are visited with sickness losses and the like they run to witches and wizards for help or in poverty steal lye dissemble or use any other unlawful courses to help themselves Many also that in prosperity profess the Gospel very forwardly when trouble comes fall quite away are not onely shaken as Peter or a good man may be on the sudden or for a while but fall quite away when many poor souls it may be of less gifts have stood out and suffered Seeing then that God will try us by troubles we should labor to have true Faith against troubles come that we prove not drâ—ss Therefore let us try the Faith which we think we have by the touchstone of Gods Word if it will abide that then will it endure the furnace of affliction It may be tried 1. By the maner of Gods working it even through humiliation 2. By such companions as go with Faith or follow it as peace joy and the like so if we love God most dearly as they that have much forgiven love much if we love his Saints and people most heartily if we wonder at and admire his unspeakable mercy to us passing by so many thousands of others with one hearts and mouths enlarged praising him secretly and openly for the same if we pity comfort and strengthen others if we long to go hence where we are absent from God and to be with him if we mourn for our sins committed against him who was kinde to us when we wandred from him and have an hatred of all evil with an unfeigned care hereafter in all things to please him they are infallible tokens of a sound Faith It s needful that we should thus try our Faith as being of that absolute necessity that by it Christ and Salvation are made ours without it no hope of either In so weighty a thing we had not need to venture without tryal without it no person or work is pleasing to God and its the foundation of a good life and all true comfort therein 2. To try whether our Faith be as much as we take it to be or more this affliction will discover sometimes we think we have more then we have as Peter who notwithstanding his bold and confident protestations to our Savior Christ shamefully upon the trial denied him Contrarily others think they have little Faith that upon the trial appears more and shines gloriously as Jobs and Davids Who also could have believed that there had been so much in many poor Martyrs if they had not come to the field and encountred with Tyrants and their Torments as who would imagine such sweetness in Spices till bruised We should not be against such afflictions as are sent for this end for what 's more comfortable then to know we have more Faith then we knew of and what more necessary then to know that our Faith is weaker then we imagined that so we may labor to have it strengthned If it appear weaker then be we humbled and distrusting our selves let us ever fly to God for more grace and strength against temptations so will God give us as much as shall stand with his glory but if we trust to our selves and be slack in seeking to God then are we like to bewray our own weakness 3. To purge and purifie that true Faith which we have and encrease the same this also is most necessary for though a small Faith being true will save us yet the more and purer it is the better it will carry us to Heaven and though by a weak Faith and mingled with corrution we shall see the face of God and his loving countenance yeâ— the cleerer and brighter it is the more certainly comfortably shall we see him As they that have weak eyes yet see so as they are directed to their ways end who if they had cleerer would be there sooner and with less danger As therefore its requisite to have those gross humors purged thâ—â— dim the sight so those corruptions that dim the eye of our Faith Beside such is our corrupt nature that much dross and corruption is mingled with the grace of God in us so as except it be subdued by continual affliction it will wax wanton against God and hinder his grace in us Standing waters corrupt and bodies not exercised are full of gross humors So would it be with our souls were we not continually exercised with troubles as the finest Wheat not faâ—â—ed will be musty with dust the finest cloaths catch dust and moths if not continually brushed the finest vessels take soil if not continually scoured so our Faith not looked to is quickly overgrown as the 〈◊〉 with weeds if the husbandman plucks them not out As far brush weeding-hook wisp fornace are to these things so afflictions to the children of God We are as an untamed heifer if not held under the yoke God therefore
purgeth scoureth and weedeth us that his graces in us may shine in their perfect colours As the Vine-dresser shreds his Vine and cuts off much which one would think were against the Vine yet makes it more fruitful so doth the Lord deal by afflictions with his servants which are his Vine branches Though the outward man decay by sickness poverty disgrace imprisonment and the like yet is the inner man Faith Hope Comfort c. increased daily for Faith the more its cut the more it grows the more it s trodden on the thicker it comes up And by afflictions there 's purged away a great deal of pride self-love worldliness hypocrisie and the like which long peace gathers whereof Jonah had experience when he was cast into the Sea those tame us also A man that was conceited against his neighbor for smal causes in prosperity in sickness and affliction will be glad to take every one by the hand therefore are the most afflicted for the most part fullest of Faith and Grace and purer then others and a man is never better then when he is in or newly come out of affliction Hence it is that we are willed to be thankfulfor them yea to account it exceeding joy when they come those being blessed that are so affected Being much much more precious c. He sets out tried Faith by comparing it with the most precious mettal we have even gold preferring it by far before the same which is elswhere termed also precious and much more precious is it every way 1. Gold comes out of the earth Faith from Heaven whence every good and perfect gift is 2. Faith is more rare termed therefore the Faith of Gods elect whereas most even of the most wicked are not without gold 3. Faith cannot be purchased with all the gold in the world 4. It s hardly gotten and hardly kept and hath many and strong enemies our own nature the world and the devil are all against Faith but not so against getting of gold 5. It apprehends Salvation and life eternal and so is the instrument of our happiness so is not gold but the instrument of many a mans damnation by unconscionable getting and covetous keeping the same many cast away their souls 6. It will comfort a man with true comfort in his life carry him strongly through troubles and boldly through the gates of death 7. Gold perisheth here canker and rust consume it we may be taken from it as it from us but Faith endureth till Christs appearing to our full Redemption as the fruit thereof for ever The uses hereof are 1. To them that want gold and yet have Faith know that thou art rich richer then he that hath thousands of gold and hath not Faith thou hast enough that hast Faith it assures thee of eternal life and entitles them to Christ yea hath the promises even of this life Seest thou a worldly rich man and wouldst thou change states with him Oh but both would do well Thou canst not tell if both would do so with thee besides God divides his gifts they that have much of the one have less or none of the other therefore as long as we have of the best kinde let us think our selves well dealt with 2. To the rich Rejoyce not that thou art rich but that thou hast Faith Again think all your pains to become you well and well bestowed in getting this precious Faith If any should say What you such wealthy men it s a disgrace to you to toil so in hearing Sermons which few do but mean persons do not these exclude themselves with their own mouthes But do not rich men travel to London and to Markets and Fairs to enrich themselves and take great pains and is it a shame then or a disgrace for them to travel for that which is much more precious then gold Hereat if any wonder tell them You seek that which is more precious then fined gold and that you are so far from thinking your selves too good for this that you highly thank God for vouchsafeng you this favor yea that you are so far from thinking that you credit the Gospel and its beholding to you that you confess freely that its your credit and that if you have any thing in you worth the commendation you may thank the Gospel for it for as for wealth it commends not a man even reprobates are not without it 3. To them that have not Faith poor souls labor after it that you may be made inwardly rich seek for it in the means appointed the preaching of the Word But O poor miserable creatures that regard it not for the most part but think their poverty here shall serve for all but worse in the highest degree remaineth behinde if not prevented in time could any look into your souls they might perceive them more empty of grace then the poorest houses are of provision 4. To rich men that have toiled for gold seek this that is so much better Many toil by Sea and land and undergo no small perils to get gold and to wax mighty but as for Faith they will scarce stir over the threshold for it But will your gold procure a pardon for your sins Alas it s no payment with God for any thing especially sin Will it shelter when Death and Judgement comes Alas no it bears no sway in the other world see Job 36 18 19. Prov. 11. 4. Zeph. 1. 18. No it will not abate your pains in Hell one jot O once consider your folly and labor for that whereby you may have comfort when you draw away and your friends are thinking of a Coffin to bestow you out of the house and thereafter you may enjoy life everlasting May be found unto praise and honor and glory The farthest end of our affliction that our Faith thereby tryed may come forth to our honor at the great day Tryed Faith is better then any thing that can be set by it for all else vanisheth but our Faith will be crowned at the last day Then will it be said Well done good and faithful servant enter into thy masters joy and Come ye blessed of my Father c. They that confess him before men he will confess them before God which shall be no small honor They which followed him in the regeneration shall sit upon twelve Thrones judging the twelve Tribes of Israel and The Saints shall judge both the world and Angels what pains soever we have taken to come to our Faith and to keep it it shall not onely comfort and honor us here in the Church but hereafter also in Heaven What an encouragement is this to them that have Faith and a provocation to all to labor for it It will not onely comfort us now and make us please God but will give us boldness also at the great Day when the fearful and unbelievers
shall stand trembling and be cast into the lake which burneth with fire and brinstone yea though our Faith be tryed by afflictions and persecutions yet we should rejoyce for they will turn to our glory Our shame reproach infamy imprisonment and troubles will turn to our praise and honor and glory at that day when we are reviled by private persons when persecuted by publique Magistrates and false Witnesses coming against us yet we should not be troubled but rejoyce For great shall our reward be in heaven our poverty shall be recompenced with great riches our shame with honor and if we be rejected of men we shall be taken in of God Yet do not our afflictions or persecutions deserve any of this honor as the Papists would gather from hence and from 2 Thess. 1. 5 c. Alas no For the afflictions of this present time are not worthy to be compared with the glory that shall be revealed in us God indeed will crown his own graces in us and hath promised to reward the sufferings of his servants with glory and so he is become our debtor not by taking any thing of us but by promising us all things We should therefore be comforted in all our sufferings and oppose unto the ignominy thereof the glory and honor we shall then have which is infinitely greater O who would not endure casting out by men being a token that we shall be honored of God and taken in at that day Indeed if there were no day of Judgement nor reward we might be sorry but seeing there is let us lift up our heads and wait for that day As the wicked shall have a second course to mar all their mirth so contrarily the godly to swallow up their sorrow At the appearing of Jesus Christ. Namely to Judgement True it is as we have heard our souls enter into glory at death but our perfect happiness is not till the end of all besides that which we have at death is not seen but to our selves whereas then it shall be manifest to all We must be content to wait for our full Redemption till then on that most solemn day shall we be honored by the Lord himself Then shall our Savior come to judge the quick and the dead and though he defer to gather his Elect and be gone into Heaven yet he will come and that in another fashion then he came first namely in wonderful majesty glory and power which cannot but be a terror to his enemies 1. This must needs comfort all that have and do still embrace Christ Jesus as their Savior and King for he shall be their Judge and therefore shall it go well with them 2. But wo to them that have despised him where shall they appear Not to appear is impossible for He numbreth the stars and calleth every one by their name he will not be bribed for he is more just and besides we have nothing to give To escape also is impossible for he filleth all places and whether can he go that hath this revenging Judge over his head Hell under his feet to swallow him on each side Angels and Devils to torment him within a tormented Conscience and without all the world on fire And to abide his wrath its intolerable for if when it s but a little kindled no man can stand then how when its all on fire to consume his enemies utterly Kiss therefore the Sun seek to be reconciled get him thy Savior and thy King get pardon of that which is past not adding more to the score against thy self One thing more The phrase here used seems to imply that The reward of Gods servants shall not be privy but seen and known yea and that of those that have most hated disgraced and persecuted them accounting them mad and esteeming basely of them even before them I say they shall be honored of God As it will be a torment to the wicked to see Christ whom they have pierced to be in such high dignity and power so will it increase their torment to see them whom they so basely esteemed of as not worthy to live to be received into honor and stand on Christs right hand and themselves of whom they were so well conceited cast out But its just with God that they which willingly and of purpose have vexed and disgraced his servants here on earth should against their wills see the glory that he hath prepared for them Verse 8. Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory HEre he proceeds to commend these believing Jews yet withal admonishing and exhorting them and that for the great measure of their faith and the fruits thereof love and joy which are described by that which might have hindred their faith namely that they never saw Christ and yet believed in him and rested on him for salvation and so loved him as they were well content to suffer for his Name yea and rejoyce with such a joy as for the excellency and greatness thereof could not be expressed In that he commends them it s to this end that he might encourage and provoke them to go on forward and increase more and more To this end doth the Lord commend the good Churches in the second and third of the Revelation and S. Paul in all his Epistles even that he might provoke them to go on in well doing And this must be the end of all good Ministers in the commendation of their people not of flattery that were abominable and being men-pleasers they could not be Christs servants nor out of a conceit that they have gone far enough and now may stand at a stay that were sensless for that we have is nothing to that we might have had or should have and want but to be a spur to provoke them to go on forward it being a shame for them not to satisfie the expectation of such as have a good opinion of them and so must the people take such at any time not being lifted up therewith but rather humbled thereby conceiving that the Minister rather sheweth what he would were in them or should be in them then what is indeed in them and that he would not have them stand at a stay but proceed and go on more and more Speak we particularly first of their faith though last set down as without which there can be no true love They never saw Christ yet they believed in him they saw the Scriptures speaking of him to come they heard of him also by faithful witnesses the Apostles had preached of his person birth life death resurrection and ascension and that he came to save them that were lost This they believed and so believed in him for salvation though they saw him not This shews the nature of true faith namely to believe things not onely that we see
pains to get faith being so rewarded The world wondreth at them that take pains to hear the word yet this is the means of faith which is the instrument of Salvation yet wonder they not at themselves and others that travel weekly as much and more for worldly trash who for faith would scarce stir their foot over the threshold But do not we rest our selves either upon our gifts of Knowledge Utterance Profession shew of Zeal outward Civility and the like for nothing will save us but faith and Salvation is the end hereof If a man had lived in the days of Christ and both heard him conversed with him and seen his miracles yet without faith he might be damned as Judas Were one the kinsman of Christ should he handle him in his arms nay were one his mother what would the same avail without faith Therefore refuse no pain to get faith for though its beginning be bitter yet its end is happy If the Apostle had said End or reward of your works the Papists would have had their mouthes made up and run away with a full cry Lo here whether our Works merit not Heaven and Salvation or no Alas there 's no such matter Can they not distinguish between Merit and a Reward freely given True the Scripture calleth Heaven a Reward and promiseth the same to them that hold out in well-doing but doth it not also call in an Inheritance and who knows not that that is free There are two kindes of debt one of desert and another of promise Herod made conscience to keep his rash Oath to the daughter of Herodias she deserved it not but he promised it And when God promiseth Eternal life to constancy in well-doing is it to puff us up as if we did deserve it no such matter its onely to help our weakness He calls us to deny our selves to wean our selves from the pleasures of this world to suffer Reproach Persecution and the like now these be harsh to our nature therefore to encourage us God makes these Promises and accordingly at the end of our work we shall have the thing promised not because we have earned it but because Christ hath purchased it and God hath promised it to us That we cannot merit heaven may thus appear 1. Because our best works be stained with many imperfections and what 's good in them is Gods gift not our goodness 2. Because there must be some proportion between the thing merited and that wherewith but here there 's none as a man cannot buy a great Manor for a trifle so the things we can do or suffer here are not worthy the glory to be revealed 3. Because that whereby we must merit must be free and that which we are not bound to do but we are bound to do all that we can and having so done we have done but our duty and consequently not merited As if we had a lame servant and assoon as he did a little service he would think he merited of us when if he could do much more by the state of a servant he owes us more David said Seemeth it a small thing to you to be son in Law of a King yet hereby should not he have had the Kingdom howsoever by his Victories he deserved well what then should we in respect of God But as the whole Scripture labors to beat down our Pride Arrogancy and any Conceit that we might have of any thing in our selves so this place saith The Salvation of our Souls is the end and reward of Faith not of Works and yet not the reward of Faith as if it merited any such thing as it is a Grace in us no but onely it apprehends it an instrument that whereby we are justified and saved and that which meriteth our Salvation The Salvation of your souls Not but that the servants of God shall have Salvation of their bodies also as being made by God redeâ—râ—ed by Christ and shall be glorified after the Resurrection and therefore Christ took not onely a soul but an humane body also but he speaketh of the soul as of the principal part which first entreth into Glory and for the bodies of Gods servants wherewith they endeavor to praise and glorifie God they shall be glorified as well as their souls Be we therefore encouraged even in our bodies to take pains in Gods service never a member that honors him but shall be filled with honor at the last day and for ever But what 's that we have and our Faith findes in Christ Jesus not Ease Health Worldly Honor and Preferment but Salvation CHRIST was not made these unto us but Wisdom Righteousness Sanctification and Redemption We have by him also right unto outward things and possession of as much as shall be meet but so as we may have and must expect to drink of the same cup that our Master did even to meet with Reproaches Afflictions and Trouble Whe must therefore when we follow Christ or embrace him and his ways not expect all Prosperity here and Ease and Contentment outwardly but rather think of the contrary that it may appear that we follow him not for any by-respect but Salvation we shall have and he that thinks not that sufficient though it be joyned with troubles knoweth not its worth The favor of God the Kingdom of Heaven is great riches though not accompanied with outward either pleasure or profit Many profess Religion for advantage and many will profess so long as no hurt comes of it but if any trouble arise then they give over Verse 10. Of which Salvation the Prophets have enquired and searched diligently who prophesied of the Grace that should come unto you HAving spoken of Salvation by Christ laid hold upon by Faith which they had obtained He now commends and sets forth this Salvation and the means thereof to be the onely true way and the Gospel revealing it to be the most blessed and excellent Doctrine that ever was for 1. It s no new device of any or first preached by the Apostles but that which the holy Prophets that have lived in all ages men endued with the Spirit of God have studied and enquired into and found and have in their writings prophesied of the same enquiring also to know the time when our Savior Christ should be exhibited into the world who understanding by the Spirit that he was not to be born in their days but in the last ages of the world yet seeing him afar off were glad and took it thankfully and so believing in him were saved by him 2. That the Gospel and Salvation by Christ was preached by the holy Apostles men set apart by God for that business endued with his Spirit that came on them from Heaven and so it s the same that was known to our Forefathers and Patriarks and Prophets not varied but the same Doctrine and constant way of Salvation 3. That
but the Apostles received a greater measure of the holy Ghost and a more plain and visible sign not onely perceived of themselves but of others In that he addeth Which the holy Ghost sent down from heaven he alludes to that of Acts 2. 17. taken out of Joel 2. 28. And it shall come to pass in the last days saith God I will pour out my Spirit upon all flesh c. If then the Gospel was also preached by the Apostles and that by the Spirit sent from heaven upon them Hereby may all that hear it be induced to embrace it as on the contrary their case must needs be fearful which reject and despise it Such is the case of the Jews though they killed the Prophets yea though they rejected Christ and his preaching yet were they not cast off till they had rejected and resisted the preaching of the Apostles who with one consent bare witness of him confirming also their Doctrine by Miracles from heaven having done this their sin was at the highest and from them the Apostles turned unto the Gentiles Such is the condition of the Turks utter enemies of Christ and true Christians Such is also theirs who among our selves despise this Gospel 〈◊〉 but none do so Yes many in sundry degrees for all that receive not the Gospel embrace not the Gospel do not believe obey and repent all these despise it for to believe and repent are the Commandments of the Gospel therefore he that yields not unto them despiseth the Gospel He that is not with me saith our Savior is against me All these have a dreadful account to make For though now it be preached by sinful men yet it is the Gospel that was preached by Christ himself and after by the Apostles inspired by the Spirit and it hath been abundantly confirmed by Miracle This is that I say which we preach let every one therefore take heed lest they set light by it as though it were not the Gospel of Christ but of men Again in that the Apostles were so filled with the Spirit to preach and write we learn That they have left unto us a perfect Direction for all things needful for our salvation and for the good estate of Gods Church and that therefore there 's nothing to be added detracted or altered 1. This condemns them that trust in new Gospels of Thomas Thaddeus Bartholomew c. and in Traditions and unwritten Verities which is to accuse the holy Ghost of want of care for his Church as not having left that which is sufficient for salvation 2. It condemns them also that take away and alter at their pleasure what is this but to tax the holy Ghost for leaving something not necessary nor profitable for his Church and by altering or taking away the same to make our selves wiser then he Which things the Angels desire to look into The third commendation of the Gospel The Angels defire to see into the further end of that salvation that is preached therein They are not ignorant of any thing the Church knoweth but they have gathered some things they knew not of or not so much till they came to pass as touching the Incarnation of the Son of God both Natures in one person c. This they desired to see before he came and this was figured by the Cherubims looking down toward the Mercy-seat which covered the Ark which was a figure of Christ signifying that they desired to look into that Mystery of his Incarnation and when they saw it they admired thereat even to see the Eternal Son of God joyned to mans Nature it to be worshipped without Idolatry and his Manhood to suffer the Deity remaining free without suffering So also by the Church they learned the Mystery of the calling of the Gentiles But now that which they desire to see is that which is yet to come namely the fulness perfection and accomplishment of the salvation of Gods Church and People namely to see the day of Judgement when God shall be perfectly glorified in his Saints They desire this 1. Because they are enforced to see now a great deal of sin in the world yea those duties which the Saints themselves perform full of corruptions and weakness which after that day they shall see no more 2. Because that day shall be our perfection Alas here we are imperfect every way and weak then shall we be perfect and free from sin and in a most happy estate both in body and soul which for the love they bear to God and us they long to see for as God revealed himself more darkly to the old world more clearly to us so when we shall come to heaven much more clearly then now There shall be as much and more difference between that which we shall know then and that which we know now as between us and the darkest times before us under the Law Here as children we are weak and rather stammer then speak plainly of God his Word and Works but when in the life to come we shall come to mans state it will be far otherwise Here we see with spectacles of the Word and Sacraments but there without and that most perfectly 1. Is there such an happy condition remaining for all Believers O how should we rejoyce that are entred into the first degree of it and expect the other How should we bless God for his Gospel and for the pains which we have taken herein to attain the same Yea how should we walk thankfully that look for such a state how zealously and heavenly-minded not defiling our selves with this world nor sticking here but mounting up in our affections and having our conversation there 2. How should we long for the day of our dissolution to enter another degree but especially for that last day when we shall be made perfect The Angels have what they shall have yet in love to God and us they long to behold our perfection what should we then do that shall have the benefit of it 3. This should teach them that be yet void of grace to embrace the Gospel that they may come to this happy estate else they shall go to one as miserable as this is happy from which the Lord deliver us Verse 13. Wherefore gird up the loyns of your minde be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. HEre followeth the 2d part of the Epistle containing matter of Exhortation built on the foregoing Doctrine Being begot again to the hope of such an inheritance and to such salvation whereinto the very Angels desire to look they were thereupon to trust stedfastly without wavering to the end honoring this hope and Gospel by an holy life and conversation not only renouncing the lusts of the time before their calling but also living in Sanctification of life wherein they might
exceed for the matter of it nor for the fashion God hath given it for necessity comeliness and decency it must not be newfangled either we use it to wantonness or pride 3. For Recreation it must be sparing in time place measure to make us more fit for our duty for God hath not set us here to satisfie and pamper the flesh but to mortifie the lusts thereof not to play but to do his work to this end is Recreation to be used 1. This rebuketh those that wallow in beastly and unlawful lusts in whoredom chambering wantonness drunkenness c. so in games altogether unlawful yet many make a practice of these to whom Solomons speech would well suit I said of laughter thou art madness For a man to sport at Gods dishonor and their own destruction is madness Can we play with nothing but edge tools the Lord will laugh such to scorn O turn your beastly pleasures into weeping and wailing 2. This rebuketh also such as are drunk with lawful things as some that so glut themselves and so pamper the body that they make themselves unfit for any duty many waste and consume themselves this way Bodies and Goods yea Souls and all Others also are so curious in their meats as that nothing can please them nothing's good enough for them yea are more angry for any want this way then for any sin in themselves or others they have fat Bodies but lean Souls O think they this is a goodly life but indeed it is a swinish life fitter for beasts then men most unseemly for a Christian So for Apparel they that follow every new fangled Fashion and are so proud and costly and so over curious as they spend no small time in trimming themselves taking no care to trim their Souls with Christs Righteousness and Spiritual Graces How are they to be reprehended What painted Sepulchres are these may not an image have gay clothes put on yet how many spend their precious time and goodly patrimonies about this vanity So for Recreations some are so mad on them as they think and speak of nothing else as if they were set here to eat and drink and rise up to play thus spend they the greatest part of their time 3. Let us therefore pare away whatsoever super fluity hath been in us in these things and learn soberly to use these mercies as the Gospel teacheth us so as thereby we may ever be made fitter for our duties and to serve God and that they may be as a staff in our hand to help us on in our journey and this is to walk pilgrim like be we more careful in feeding clothing and making merry the Soul For the latter namely profits we must also be sober both in getting and keeping them We must not onely use no unlawful means to get the world but use the lawful means moderately not setting our affections upon the world or being too earnest to compass it filling our selves with too many businesses and following the same too eagerly lest we neglect good duties or be hindred from doing them as we should 1. This condemns those that use flat unlawful means to get the world swearing lying deceiving oppression usury false weights and the like These pull a wâ— upon themselves besides that they heap up but chaff which the wind of Gods wrath will scatter God is an avenger of all such things O what reckonings do these multiply against themselves What answer shall they make that sell their souls to hell for pelf 2. This condemns not those onely that get thus but those that follow the world so eagerly as they minde nothing else of which sort most are all day long nothing but of the world no Prayer no hearing of the Word they think and talk of nothing else but the world Lords days and all they think Prayer would be an hindrance they savor nothing but of the earth they make more account of their old Shoes then they do of a Sermon they prize not such things when they are called to the Wedding Feast they have Farms and Oxen to hinder them or if they come all runs over for they be full already or as the Pharisees mock at that they hear or if they hear with joy the thorns worldly cares quickly choke it O this world undoeth most men its an enemy but not of it self but by reason of our sottishness and drunkenness that cannot moderate our selves but take too much of it and wound our selves many ways What will it profit them in the end to have embraced this strumpet she will serve us as Delilah did Sampson deprive us of our strength and give us into our enemies hands and as Jael the Wife of Heber did by Sisera thus will she serve her favorites 3. Learn we to be wise indeed laying up a treasure in heaven and laboring for meat that endureth to everlasting life For what will it profit a man to win the whole world if he shall lose his own soul O that Gods good servants should be so incumbred with the world O that that these base things should beguile and ensnare those that are born from above to the hope of so great glory Many good Christians are half drunk they are unfit for good duties cannot minde heaven from Monday morning till Saturday night and it is well if they be sober on the Lords day many be not but let both their hearts and tongues be employed on the world who yet count themselves Christians O what excellent Christians would some be were it not for the world but how doth it mar many keep them from good duties weigh down their mindes its that wherewith they are too easily beset O let 's winde up our plummets as the clock-keeper once every day keep our mindes from being weighed down with the world we must set apart some time to draw up our minde especially Saturday night not letting them down all the day following We must so use the world as not to run into evil for it neither to neglect any duty to God our Souls our Families our Neighbors the Poor or any other we must use it to further us as the Pilgrim doth his staff Learn we to prize Spiritual graces which are the onely current coyn in the Countrey we are going to yet is not the seeking of Gods Kingdom the way to hinder us of that which is meet but rather the onely furtherer would we have more then will do us good But if we shall have less of the world are we not more then enough recompenced if we shall have more peace of Conscience more credit here more favor with God more joy in death Hope to the end for the grace c. This is the main Exhortation to constancy in the Faith to the which the other two former Exhortations served as furtherances others read the words
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
we profited in the hatred of evil as we have gotten in the love and practice of the contrary good and no otherwise If this would serve for men to leave evil many would be Christians but this is but half he that stands here will come but half way almost onely with Agrippa to heaven not altogether Repentance hath two feet he that stands not on both is a lame Christian. If there were a Preferment for a man at London and he should go half way and there stay would he not lose it might he not also be justly accounted a fool a negligent and lazy person Such are we if through lack of one part of Repentance we deprive our selves of heaven But as he which hath called you is holy c. Speak we first of the Exhortation unto holiness ver 15. then of the Reason enforcing the same ver 16. Touching the Exhortation it s to Holiness whose extent is in all maner of Conversation which is set out by a Simile viz. As God is holy who is described by a main benefit bestowed on them Their Calling But as he that hath called you is holy so be ye holy c. The Exhortation then is to Holiness we were made holy at the first we are now filthy and unclean we must have the image of sin put off and a new image of God put on we must be sanctified persons set aside for the Lords use as the Shew-bread that none might meddle with or put to any other use We must be for the use of neither Flesh World Devil but for Gods use onely we must have no more Body Soul Wit Will Reason Hand Eye Finger or Foot but for the Lords use This is the will of God even our Sanctification Angels our fellow servants be holy Heaven the place we look for is holy no unclean person comes there God hath also given us his holy Word and holy Sacraments to encrease us in holiness so holy Sabbaths and his holy Spirit This the end of our Election This the end of our Redemption This the end of our Calling Yea As without holiness no man shall see God So The inheritance is prepared for them that are sanctified 1. This condemns such as are so far from holiness as they give themselves over to all maner of lewdness and prophaneness and mock at those that desire any better Oh you be of those holy ones of the holy brotherhood and what are you of the prophane ones as Esau Take heed you will speed as Esau did If you be not holy you shall never see God but as Belshazar saw the hand-writing to your terror Is it not too much you be prophane your selves but would you that others also should be so too Doth not God enjoyn holiness speaks he not to all Therefore except you will publish to the world that you are marching in the Devils Rabble and have renounced your part in heaven and vowed your own destruction break off your fins by Repentance and cease to be for the Devils use any longer Confess and cry for pardon of that is past enter a new Covenant renounce thy old Master with whom is ugly works base scullery woful wages 2. This also condemns all civil persons that rest herein you must exceed this else you cannot enter into the Kingdom of heaven It s great pity that many men of very fair carriage are no better for themselves and they trust to their honest and just dealing with their Neighbors but alas it will deceive them for want of holiness Alas that you will see nothing into the first Table How little do most regard the true Worship of God and the Spiritual use of it How seldom do they pray or have any divine Meditation How little regard they the Sabbath How often swear and such persons be the best Papists we know In all maner of conversation Not where when to whom and what we list but at all times in all places towards all persons and in all things as God is holy in all his ways and works 1. This serveth to rebuke those that will yield in some things only what is it if a man be not covetous if he be proud or unclean c. some will yield in great matters but in small do as they list as to swear by their Faith and Troth especially in that which is true talk vainly play a game or two on the Lords day put a little false Ware deceive a little c. Some again will yield in all small matters but in some great thing they will not as to give all diligence to encrease in every grace and that no corrupt communication should come out of their mouthes though thou hast spoke many good words yet hadst thou better be silent then have no more good to speak There are some devout in the Church but Spirits in their houses at home In their own Town well ordered but in strange places as the company is riotous wanton deep in gaming c. as though God were God of the Mountains and not of the Valleys of one place and not of another Some must be vain at the Table and Christ-tide howsoever at other times Some in adversity will be very humble good words golden promises but in prosperity nothing so Some in prosperity carry themselves well in adversity not stick to run to a Witch At the Communion or a day or two after will be demure but not so long Some use their Superiors well their poor Tenants or Workfolks hardly Alas there is no part of our life wherein God gives any licence to do evil in our particular Callings let us shew the truth of our Christianity Some servants will make a shew of Religion and be desirous to hear but are lazy and unthrifty in their Callings Some men carry themselves very forwardly that in their shops and dealings shew it not Papists seem very devout in some things yet you shall lightly ever know any that make Conscience of an Oath or of the Lords day 2. Let us prove the truth of holiness in us by the generality of it keep a constant tenour an even hand and let there be a proportion between every part of our life not one part as it were devout another prophane and wicked like Nebuchadnezzars Image one part gold another silver another brass c. These cannot hang together but let it be in all things and this will afford true comfort on our Death-beds and give us a large entrance into the glorious Kingdom of our Lord Jesus Christ True it is we cannot come to any perfection here on earth but shall be subject to offend yet this were to be wished that all our actions and behavior and all our speeches and thoughts were such as become holiness and it s that we should endeavor unto the beginning whereof is simplicity and truth of heart
if Preachers alleage Fathers Councels School-men c. O how they applaud them but if any shall alleage Scripture properly and plainly Oh he is a plain homespun Preacher he may do well in a Countrey Town but Christs sheep do otherwise they reverence and adore above all the Word of God This condemns the Papists that deal most treacherously and will not have the scriptures to be judge but Fathers Councels the Church And who is the Church but themselves and the Head of Councels but the Pope and so upon the point the Pope is the Church and so its like enough to go well on their sides And in their Councels who is any thing but the Pope and his Consistory as he will have every thing so it shal be as in their last Councel of Trent which they so magnifie as the most sacred Assembly that ever was which indeed was nothing else but a conspiracy of Traitors against the Crown and Dignity of Christ Jesus and his Truth there such were pickt as were fast to the Pope and the Religion of Rome and such as were sworn to be true thereto and when some few spake somewhat more boldly in some things then was well liked of they were quickly packt out and this charge they had after they had sate a while That they should interpret no Scripture but such as might stand with the Doctrine of Rome this was good stuff that whereas they should have brought their Doctrine to the rule of Scripture they must bring Scripture to their Doctrine as if the Carpenter should cut his rule according to the piece and not the piece according to his rule And howsoever they sate there at Trent disputing for a fashion yet nothing was concluded but such as the Pope and his Consistory at Rome devised which being set to them they were to publish and thus the parties become Judges and they that should stand at the Bar to be judged sit on the Bench to judge their own cause therefore it must needs go well on their side They cannot away that the Scripture should be the Judge because they then know how it would go with them and their Doctrine but we must receive it and try all Doctrine by it and stand to the sentence thereof as being the onely Judge So here the Apostle enjoyning holiness takes this as a sufficient proof It is written though that was against their nature and disposition though by following after it they might be counted Puritans Singular Proud Hypocrites c. yet they must not stand reasoning the case with flesh and blood they must be holy for so it was written If then we know any thing once proved by the Word of God we must make no more ado if the Word command a thing we must yield and obey if forbid a thing as vile we must dare no more meddle therewith then to eat poison For the Word of God is the Royal Law that Rule of Righteousness that must command all the world Prince and people must stoop hereunto This is the Law of his Kingdom whereby all we his Subjects must be ruled If the Lyon roar the Beasts tremble and if the Lord speak who is our Soveraign is it not meet that we should take knowledge hereof and yield obedience thereto this was ever Preface enough to the Prophets in their Sermons Thus saith the Lord The Word of the Lord c. and his Word not being left us in vain to shake it off at our pleasures the same may command obedience 1. This condemns the prophane and dissolute world do men go by any such rule and try ere they do any thing what God saith of it in his Word O that were too much preciseness But by what rules then If it stand with my pleasure with my profit with my ease with my credit most do so I shall be accounted a fool if I do not so O cursed rules What shall Profit Pleasure Mammon and our Lusts become now as it were our God dare we cast the word of God behinde us do we provoke the Lord to anger are we stronger then he Oh let him that thinketh he standeth take heed lest he fall It s written we must be holy therefore we must be so why then it s written we may not swear therefore we must not swear so oppress deceive commit uncleanness c. because the contrary is prescribed in the Word And yet how dare men live in those very sins against the Scriptures Hath not the world smarted sufficiently yet whereat to take warning What threw Adam out of Paradise drown'd the old World brought such variety of Judgements upon the Jews from time to time if not their disobedience have there drunkards enough swearers prophaners of the Lords-day Usurers c. been plagued and sent to Hell already This rebelling against the Word of God hath made all the racket and havock in the world and hath brought to confusion the Proudest and Mightiest If we had not the Word but were left to the light of nature God might condemn us for our sins how much more when by the Word he hath told us all his minde Well let us look to it if the Word may not be a light to guide us it will be a fire to consume us If it be not strong enough to make us yield obedience it will be strong enough to throw us headlong to confusion as whereby we shall be judged at the latter day If when God smites any one part of us with pain in extemity we be weary of our selves when yet we have many comforts and many to pity us and hope also of an end thereof what shall their care be that are smitten and plagued in all parts of Body and Soul there being no eye to pity them nor hope of an end which yet ensueth upon the disobedience to Gods Word Then will they fret and vex themselves O beast that I was that took not warning at such and such a time c. 2. For as many as are willing the Word should guide them and be it with or in appearance against them are willing to be ruled let these be of good comfort It s a good mark of Christs sheep they hear his voyce and follow him and he is of God that heareth and obeyeth his word Again in that it s said It is written we note That the Word of God is the rule of all Truth and Doctrine This condemneth the Papists which as if the written Word of God were insufficient and imperfect and the Prophets and Apostles either would not or could not or might not leave a perfect direction for us divide the word into written and unwritten Thereupon imposing a great number of Traditions Degrees and old received Opinions and Customs upon the people as matters whereon to ground their Faith and binde their Conscience as much as any of the written Word and that upon
old time but rather being good and warrantable we are to follow it because Antiquity hath reverence joyned with truth yet we must not follow a thing simply because ancient evil is almost as ancient in the world as good better a new truth that is truth newly revealed then an old error This condemns the Papists most of them have no other reason for their Religion but Thus did our Forefathers So long and so long it hath been and shall we be wiser then they My Father and my Grandfather God rest their souls they did thus c. a poor blinde rule They walked in darkness and so went out of the way will you do so that have the light It s no more a rule for Doctrine or Maners to say Thus did our Forefathers they were of this minde and why am not I so to be then if any should Swear Rail Lye Curse and say I do but as I heard and saw my Father do will this go for payment trow ye Not with corruptible things as silver and gold The things whereby we are not Redeemed are silver and gold These he names in stead of all other worldly things as which answer all and by them Houses Lands yea the most costly things and most precious Pearls are bought By these men may be ransomed and redeemed out of bodily Thraldom but all the silver and gold in the world is insufficient to redeem even one man out of his Spiritual bondage See Mat. 16. 26. The Reasons hereof may be these 1. God hath no need of any of these things and they are his already The earth is the Lords and the fulness thereof The gold of Ophir and Havilah as are the beasts on a thousand mountains 2. Our soul is an immortal and incorruptible being a Creature that had a beginning but never shall have end Now gold and silver are things corruptible and vanishing therefore are not of worth or value to redeem or countervail the soul for there must be some proportion between the thing bought and the price given so is there not between the world and the soul of a man one soul is more excellent then the whole world 3. Sin is a transgression against an Infinite God and so deserveth an infinite punishment a death and that eternal and infinite now a death must be paid Gods justice hath set it down no such price therefore will be taken neither are these things infinite all the world is not 4. Many times even for a Trespass committed against men these things will not be taken for a recompence 5. These often when God sends some bodily judgement are unable to do men any pleasure nor can at all pacifie God 6. These cannot redeem a mans bodily life and save it from death for many would give much to procure that nor can they prolong a mans ones own brothers life an hour beyond his appointed time much less can they redeem his soul. 7. These cannot purchase Wit Learning Eloquence for those that want them much less Sanctification and Grace as also if a man were born Blinde Lame Deformed they cannot purchase Sight Strength or Beauty 1. This condemns those gross Absurdities nay Blasphemies of the Church of Rome they by Pardons and Indulgences sold for Money take upon them to forgive sins yea they give those to houses of Gentlemen for many years to come perswading also that by their Masses which they must purchase with their Money they shall be freed from Purgatory and sent to Heaven Among them belike the rich are in a good case they may sin freely but the poor are in an hard taking O cursed Blasphemy None can forgive sins but God onely yea whereas all the Silver and Gold of the world cannot satisfie for one sin yet will they set it at such and such a rate of Money It may be said to them as Peter said to Simon Magus Your Money perish with you because you think that the gift of God such a special gift as is the Remission of sins may be bought with Money 2. We must learn by any means not to hazard or sell our souls for Silver or Gold not for the whole world If a man should sell his soul for the whole world would the same price redeem it again no not if there were ten thousand worlds Then is it a very hard bargain to sel any commodity at such a rate as a man would give a thousand times as much for it again and yet must go without it what shall I say of the common sort which so basely esteem of their souls that they sell them away to destruction for toys of this world How many sell themselves to hell some by Robbery Bribery Oppression Simony Sacriledge Cousenage Lying Swearing c. others for a bare living and maintenance O poor woful Creatures They know not what they do They are like yong Heirs that know not the worth of their Inheritance and so part with all to some couzening companion for a Horse Dog or Hawk nothing to the true worth of it and then fret to think that they had such a living whereby they might have lived in good fashion all their life and now it s gone and they have nothing but like prophane Esau's have lost their birth-right O if men knew the worth of their souls they would then despise the whole world if it were offered for them but an Omnia Dabo pulls most of the world upon their knees to worship the Devil Many Shop-keepers say they would not give their lying for Forty pounds a year but poor blinde Creatures yong Heirs if they gate Forty thousand pounds a year they were great losers for if they would give it and as much more to it it would not recover their souls again from Damnation thereby deserved Oh the soul lives for ever and sin casts it into everlasting Wo and Torment And for enjoying a few short pleasures of sin shall we throw our selves into everlasting torment Moses would not thus do but left Pharoahs court and the delights thereof which he could not hold without sin O le ts be wise at last and royally set such a price on our souls as if the Devil would say as he did to Christ All this will I give thee we may tell him he bids like an higler and if he would give us seven worlds we would not part with our Souls 3. We wust be more afraid of sin then of any thing else seeing the price is so great that must satisfie for it even more then the loss of all that we have If we should commit sin to save all we have we lose But how little account do men make of sin whereas nothing but Christs blood can satisfie for it If we were set to pay Twenty shillings for every sin we commit how shie would we be but considering that the very greatest sum
abominable in the sight of God So impure that we cannot cleanse our selves nay nor desire it conceiving that even our uncleanness is purity and becomes us well So as all the water in the Seas all the help of Men and Angels cannot help us it must be the mighty work of God alone as the very water in Baptism teacheth us This should humble us and make us desire speedily to be cleansed which is by the Blood of Christ Jesus from sin past and from the taint of nature by the Spirit of Sanctification But how few are thus affected how few take knowledge of their uncleanness and that sin doth so defile them 1. There are even open prophane ones which yet seek no washing but refuse it yea think themselves clean enough yea hate them that wallow not in the mire as themselves thinking strange to see any cleanse themselves by the Word and Prayer yea think them strange that will not go on in their filthiness by companying and joyning with them 2. Civil persons can see no such thing therefore few of them are cleansed because few finde themselves leprous and desire to be cleansed let such take knowledge of their uncleanness yea let the civilest know that if they be not born again of water and the holy Ghost they cannot see the Kingdom of God Seek therefore to be purged in time that you may please God and see him for without holiness none shall see him He onely that hath innocent hands and a pure heart shall enter into his Tabernacle else person service and all is loathsom to God and what should such a man do living And the servants of God that are in some measure purged must desire to be more purged of these evils that cleave to them and prevail so much over them and defile even their best duties Your souls Hereby he means the whole man both Body and Soul for God sanctifieth throughout and there the body is Sanctified where there 's Sanctification of the Soul as from which comes the Sanctification of the Body In obeying the truth The Word of God is the outward instrument of our cleansing Thus were Zacheus Mary Magdalene and the Goaler thus also are we sanctified The Law pulling down the Gospel by degrees lifts up working an high prizing of the remedy vehement longing after it at last some perswasion which Faith unites to Christ whereby guiltiness and sin is pardoned in Christs death and corruption being taken away the grace of Sanctification is given which Faith sucketh from Christ the fountain of life so that as he that is out of Christ can do no good so united to him we receive sanctifying grace therefore Faith is said to purifie the heart namely by uniting us to Christ and the Word is the instrument to work Faith Besides the Word purgeth thus not onely setting before us as in a glass all our faults and what we should do but it worketh in us care and conscience to be obedient 1. Therefore thank God for the Word the instrument of purging Where it is not all lie in the mire O how we should desire the free passage of it 2. If we see our children and servants defiled we must bring them to the Word and pray and wait thereon 3. For our selves we are to try whether it hath been effectual to wash us both heart and hand if yea then there 's comfort it hath obtained the right end if not but that we remain in our filthiness or in any part of it willingly it s a fearful sign Many have been cleansed by it what hath it purged us of Hath it washed our mouthes from swearing lying our hands from wrong our eyes from wantonness our hearts from the love of all sin our master sin especially as Zacheus They obeying the Word their Souls and bodies were purged thereby else they could not This is better then Sacrifice and disobedience is that which the Lord cannot away withal but will grievously punish All the stir is about obeying the truth for men can be content to hear but to obey is death O how would the Word purifie men if they would obey it its just with God to take away the Truth from us because we obey it not Truth The Word is called Truth not true onely but Truth the Truth nothing but Truth and in matters of God and our Salvation all the Truth the rule of Truth 1. Then Traditions contrary to this are lyes and whatsoever else 2. It s Blasphemy to speak against this Truth or any part of it 3. Let Gods poor people get the Word on their sides humble persons get a promise and stay upon it against all contrary temptations They are lyes the Word is the truth yet they suffer themselves to be more carried away with a temptation of Satan or that riseth of their own unbelief then they are comforted by three or four plain promises of Gods Word 4. Let the wicked that make such slight account of Gods threatnings know that they shall prove all too true for them they shall not be held guiltless and they go in danger of all Gods wrath and curses every hour and hang over the pit of Hell c. These things move not but the Word ought to make their hearts ake and tremble as who shall one day finde whose word shall stand theirs or the Lords Through the Spirit The inward worker is the Spirit without which all will be in vain It s the Spirit that worketh all from first to last opens the understanding works Faith and then conveys power from Christ to dye to sin and live to righteousness without him we shall have but binde eyes ears stopt no hearing ears he opened the heart of Lydia We must not then trust to our selves or our wit learning and parts but acknowledge the very best thing in us the wisdom of the flesh to be enmity against God Nor must we trust to any Preacher in the world for its God onely that giveth the encrease but ever come in humility calling upon God both on our own and the Preachers behalf that God would give us his Spirit to make all effectual that through him we may understand believe and obey Unto unfained love of the brethren Hence note 1. That till a man be cleansed by the Spirit of Sanctification he is not fit to do any good no not for love for the heart must first be emptied of the love of all evil ere the love of any good can take place The garden must be rid of weeds and stones ere we sow and plant For those therefore that declare by their loosness that there remaineth the love of some lust in them it s as sure as God is in heaven for all the countenance they make of Religion and shew of profession and good things there
is not any dram of true grace in them and all the seeming good things they do are in hypocrisie and to no purpose for the love of evil and of good cannot be at one time in one heart O look to it will you lose all your comfort here and all your labor yea Heaven it self for some one sin 2. The end of our Sanctification is to be fruitful in good works and to set upon good duties Such therefore as profess themselves to be Sanctified must be more fruitful Touching the grace here exhorted unto speak we both in general and particular In general where consider 1. What Love is It s a Sanctified affection of the heart wherewith whoso is endued endeavoreth to do all the good he can to all but especially to them that be nearest unto him It s an affection seated as is said in the heart as the others of Hope Fear Joy Grief c. are They were all good and well ordered in Adam but ever since his fall wofully corrupted and utterly disordered and perverted as this of love is turned either into an hatred of that we should love or into self-love It s a Sanctified Affection For ere a man can love he must be Regenerate and Sanctified throughout which comes by being united to Christ by Faith whereby our affections are in some measure purged and restored to their former integrity as to hate evil and love good God and our Brethren for Gods cause Love is a fruit of the Spirit and must come from a pure Heart good Conscience and Faith unfained and therefore cannot be in an unregenerate person there may be indeed a shew and shadow of it but that 's no true love They do not love one another neither possibly can love the people of God There 's no trust in them they do but watch their opportunity when to do them mischief O the wretched condition of such how needful wert for them to be wearied thereof And for the people of God they must not trust them or too much open themselves to them He onely that fears God is to be trusted he dares not deceive Wherewith whoso is endued endeavoreth Though love be in the heart yet it must and will shew it self forth in the Life Words and Deeds to Soul and Body else it s like the love of bad men to God who yet keep not his commandments or like the worldlings Faith which is without Works To do good For it s the nature of love it can do no hurt but what good it can it will do to Soul and Body and wheresoever any true good is done to Soul or Body Goods or Name there was love love did it To all For though brotherly kindeness be to the people of God yet love reacheth to all whether near or far off to Strangers Enemies such as are not yet called under the Turk Pope Pagans c. for whom we are to pray and to do them all the good we can with the pitiful Samaritan But especially to them that be nearest So God gives leave nay commands that our love begin at our selves and ours and so go on forward to them that be nearest by nature Therefore they that prefer Strangers before Kinsmen and Kinsmen before Children are blame-worthy and to bestow upon any to the undoing of ones Family is not love but folly as in them which wil spend in lewd company their Wives and Children at home being in want So must it be to them that â—e nearest by grace This is often commanded and highly also commended in the Scriptures This is the bond of perfection It bindes up all the duties that we owe to our Neighbor which are many holds them together as the bond of a Fagot and makes every duty easie as where this is not every duty is irksome nothing comes well off hand It ties Societies together and Families O how it keeps out evil how it sets up good By it small things have become great and for want of it great things have come to nothing It s the fulfilling of the Law It s a most beneficial vertue other vertues benefit our selves but this doth good to others Faith draws all from Christ to us Love lays out it self for others good as the Sun that hath no light for it self other vertues be like the Bung of a Barrel Love like the Tap that sets it abroach to the benefit of them that need If a man be as full of gifts as a Tun of Liquor if he have no Tap others may starve so for Temporal things without this all gifts are nothing but as sounding Brass We are not born for our selves but the perfection of all we have is to employ This is the lasting vertue which when others as Faith and Hope shall end shall spring afresh abound and abide for ever that vertue that makes us like to God for he is Love and doth good to all even his enemies though he have a special affection to his Children O that I could paint out the face of this lovely vertue that every one of us might grow in love therewith 2. The properties thereof whereby we may try whether it be in us and in what measure They are laid down by the Apostle unto the Corinthians Charity suffereth long and is kinde Charity envyeth not Charity vaunteth not it self is not puffed up doth not behave it self unseemly c. Take we notice of a few of them 1. Love will interpret things doubtful to the best that is speeches or actions of men towards our selves or others and if they may be taken well will not take them ill Our nature is to take every thing in the worst part Love doth otherwise the Mother saith a pin pricks the Childe or it breeds teeth when it may be its of frowardnes that it cryes Thus Josephs Brethren sold him spitefully into Egypt afterward when by reason thereof they were afraid what construction made he thereof God saith he did send me before you to preserve life If a thing be plainly evil yet it will make it no worse then it is nor say it was done deliberately when it may be it was done rashly or maliciously when it may be it was done weakly and in temptation for one may do injury to a bad action in making it worse and its better to judge a little better of a thing then worse then it is Always provided this be understood not of palpable notorious foul evils nor of continued courses in sinning for what good or charitable construction can a man make of these Therefore such say foolishly when being informed hereof they Reply Oh ye must not judge what can be judged of this case but onely that there may be Repentance It s a fault in Ministers and others that will extenuate foul sins in bad persons and wicked livers in the mean time aggravating a
hath these two things in it 1. That we have brotherly and tender affections one towards another 2. That we shew it forth by brotherly actions and fruits answerable both which must necessarily go together 1. Then In vain do any challenge tender and loving affections except they shew the fruit thereof to their Brethrens Bodies and Souls especially 2. It s not enough to do brotherly offices unless they proceed from brotherly affections Many a man will give frankly and do other duties required of him but defiles his liberality with insulting over the parties relieved upbraiding them therewith and thinking thereby to make them subject unto them whereas a gift should be given chearfully and seeing one that stands in need of our help we ought compassionately to tender his estate as our own remembring Gods commandment for relieving such a one and thanking God we may and though the party ought to be thankful yet should not we stain our liberality with any sinister maner of giving It must be frank that 's the nature of a gift and it must also come from compassion and feeling So for reproving admonishing c. an excellent duty I would it were more usual it must proceed from a brotherly affection not proudly imperiously or harshly So we must invite from a brotherly affection else our brotherly action loseth his grace with God yea with men also if they perceive it And though we are chiefly to love Gods servants Christians professors with us of the same Religion and our fellow Brethren yet we are not to neglect any we must love all all that either be or may be the people of God though they be yet Pagans Heathens c. for they are our own flesh and have in them as ye heard some part of the Image of God as in their Soul which is a Spirit and Immortal and the Majesty of their face above all Creatures A King though an Heathen hath a part of the Image of God in his Soveraignty Then we must love the Devil as having some part of Gods Image We are not because he is pronounced of God as his final and desperate Enemy appointed to destruction So if we knew any such men as the Prophets did we ought not to love them but hate them not pray for them but against them as David did For others though Infidels we must love them and if God cast them into our lot we must do good to them to their Souls and Bodies They be strangers to me So was the Jew that fell among Thieves to the Samaritan and in that Christ taught who is our Neighbor Gods Image ought not to seem strange to us but loved wheresoever we see it They never did ought for me But God hath who bids thee love They have wronged me and are mine enemies This is no sufficient ground for thee not to love them for the rule is not to love for that thou art loved but because the Lord commands it God is not our enemy he deserves well of us and to him we owe all that may be and he hath turned us over to pay some of the debt we owe him to our enemy and he will take it as paid to him O that we could learn this Lesson And if we must love that small part of the Image of God where we see it then where its more we must love more Therefore where we see the very face of his Image renewed in Wisdom Holiness Righteousness and the Sanctifying Grace of Gods Spirit vouchsafing to make a man a new Creature and Holy as he is Holy Oh this we ought to embrace love reverence in a high degree we cannot shew a better tokenof our love to God then to love his Image and the more we see it to love it the more such are dear to God as the Apple of his eye 1. Those that make all alike make one as welcome as another make no difference of good and bad in their countenance help assistance they be not endued with the Spirit of God for where it is it will take knowledge of his own work and make a man love it yea though a carnal man should have some natural parts of civility skill c. more then a Christian man yet we must affect grace most These men be neither fish nor flesh 2. But much worse are those that of all persons like the Children of God worst and that for their zeal and forwardness If 't were not for them they could like them and therefore chuse swearers jesters and prophane persons for their companions and cannot away with the society of Christians who in their liberality will rather give to bad persons fitting in the others light and making them fare the worse for their zeal and godliness Of all men they cannot away with these Puritans and had rather their Friends should be any thing then of that number their Sons Daughters and Tenants c. They would love them if they were not so precise A bad sign such are not translated from death to life are not of God are in darkness to this hour they are not led by Davids Spirit who could not abide the workers of iniquity The more of Gods Image a man seeth in another to like him the worse is a fearful sign of no love to God If you will needs hate hate not them which God loves but whom he hates hate them not because he loves them and because of their goodness for God saith to them as to Jacob I will bless them that bless thee and curse them that curse thee even Balaam himself refused to curse Israel If they shall stand at the last day and be damned that gave them no meat then what shall become of their haters imprisoners and that for their goodness Then would they be glad to be with the least of them but it shall be far from them how little soever they regard them in this world and then shall their time of glory be as is their enemies in this world We must therefore labor to be religious else we can never love them that be so because of their goodness Here also observe a difference between the love we ought to bear to the Wicked Pagans Infidels c. we must love them as our flesh not as our brethren for they have not God for their Father the Church for their Mother have not suckt the same breasts with us the Word and Sacraments Therefore look how natural Brethren be affected each to other so ought Christians Fellow-heirs of the same Inheritance as having a better Brotherhood as much as the Spirit is better then the Flesh and Grace above Nature Our Savior prefer'd the hearers and doers of the Word before his natural Kindred This is a more lasting Brotherhood which abides longer then this life even for ever when it shall be with
the pure Word of God This hath many properties 1. It loves for some good actions which condemns the common love of wicked persons as of the Fornicator and his Harlot the Adulterer and his Mate the Drunkards and Thief though sworn Brethren To love any because they can rail against goodness or Dice well or are eager against the Servants of God c. this is cursed love True love rejoyceth not in iniquity a worse note cannot be then for one to love them whom as Rebels and Conspirators against God he sees fighting against God 2. Pure love is that which is grounded on Grace and Religion not on any transitory thing which condemns the carnal love of the world which love onely for worldly respects as strength beauty and the like or if it be for any inward gift of the minde not Sanctified that 's also but carnal as wit skill in Arts Musique c. these are worthy love but to love onely for these is not true and pure love for thus the Heathens loved as Isaac loved Esau for his hunting and many a man his wife for her beauty These are false grounds when they fail love fails 3. Pure love is in respect of the party himself whom we love and for no respect to our selves or commodity of ours which condemns the world which onely loves on such respects as because he is my Uncle my Friend loves me hath done this or that for me or may do me a pleasure therefore I will make much of him or for fear he may do me a shrewd turn This being shak'd out of the clowâ—s is indeed but self-love as having a respect onely to our selves Many a man shews kindeness to others to purchase credit The charitable deeds of the Papists were of self-love for they were done out of opinion of merit So the love of worldlings they have a reach at themselves 4. Pure love reflects chiefly on anothers Soul therefore hates his sin in him whom he loves most dearly advising him from all evil counselling him to all good This condemns all impure love So to love as not to tel our neighbor of his fault for angring or disquieting him this is hatred So Parents that love their children so well as they will not nurture rebuke or correct them do indeed hate them slay them in following their ways He that spares the rod hates his childe It s as if any should be so tender over a childe as not to suffer the wind to blow on it and therefore holds their hand before the mouth of it but holds it so hard as they strangle the childe or as the Ape which hugs her yong one so hard that she strangles it Again friends perswade a man to do this or that for preferment which he cannot do with a good conscience Oh they love him they would fain see him prefer'd woful love to the body by destroying the soul A neighbor hath his Childe or Cattel strangely handled one comes in of love perswading to send to such a Cunning-man or good Witch one of the Devils worsts instruments Is this love Is he a friend that will do that whereby a peny may be gained but many hundred pounds lost So when a Christian is ready to suffer for a good Conscience and a friend comes and says Oh I pray cast not away your self I wish you well do as the times are and as others do This was the tormentors love to Martyrs tormenting love indeed that by saving their bodies their souls might perish Thus would Peter have perswaded our Savior O Master these things shall not be unto thee but if Christ had not suffered we had all perish'd in our sins yea the Saints in Heaven must have come out from thence for they went to Heaven by Christ who was to be crucified What love was this our Saviors Answer shews that he gave him no thanks for that counsel Fervently This stands in two things Earnestness and Constancy 1. For the Earnestness of our love we must stretch it to as many persons as we can and to as many duties as giving forgiving c. and therein we must not be sparing as in giving For he that gives sparingly shall reap sparingly So for forgiving it must not be onely an offence or two Charity covers a multitude thus is God to us in giving for Soul Body Goods Good-name to us to ours day and night never weary never upbraiding us So in forgiving how merciful is he to pass by our many offences and that daily should not we then herein resemble him Again a little love is soon quench'd soon hindred but we must love so as if we meet with many temptations from our selves or the parties whom we are to love our love notwithstanding must last still yea we must not onely do these things when we can well do them or there 's nothing to let us but even forget our ease pleasure and profit to do our neighbor good Love seeks not her own things is laborious we love our selves fervently and therefore must so love our neighbors This condemns the cold frozen love of the world wherein there 's no heat or fervency a little thing lets We are so full of self love that we will not speak so much as a good word in defence of the very best whether man or cause if thereby we may be prejudiced never so little so did not Jonathan so did not Hester when she adventured her life for her people 2. For the constancy thereof Unity must be kept we must seek Peace and follow after it and its a part of fervency when it will not easily be broken off Gods love is constant ours must be so the Devil will assay to break it off we must therefore the more stand in it Oh it s the easiest matter in the world to break off love but we must not embrace any occasion moving hereunto This rebukes the inconstancy of many men that are won with an Apple as we say and lost with a Nut that will upon every slight occasion break friendship I loved him as well as could be will some such say till such and such a thing fell out and what are you now broke off what can worldings do more If God should so deal with us how miserable were we but his love is constant yea he loveth us in our adversity and low estate nay best then and is then nearest with his comforts so it ought to be with us for then our Neighbor hath most need of us and then our love will appear most free not mercenary But how contrary this is daily experience sheweth while men be in prosperity they have many friends which in their affliction forsake them as Doves that come to fair houses not to low cottages whereof Job often complaineth Verse 23. Being born again not of corruptible seed but of incorruptible by
same grace effectually call and convert which should binde our hearts more effectually to praise and serve him all the days of our life 4. That the excellency of this grace is such as all things without it are nothing If we had the wisdom of Solomon the strength of Sampson the policy of Achitophel the wealth of Ahasuerus c. if we could measure the Heaven Earth and Sea and knew the nature of all Creatures therein from the Cedar to the Hysope nay if we could understand the Bible could Preach never so Learnedly and had all gifts of knowledge and utterance yet were we not born again all were nothing Besides it s the more excellent both because so rare only the Elect of God are born again and because Eternal In the natural birth we dye because born of mortal seed and nourished by corruptible food but they that be born again never dye more never come more into their former state as being born of the immortal seed of the Word and Spirit and being thereby nourished are joyned to the fountain of life Christ Again by our first birth we are made miserable by this happy by that sinners by this righteous persons by that children of wrath by this children of God by that slaves of Satan by this servants of righteousnes by that limbs of the Devil by this members of Christ by that heirs of Hell by this heirs of Heaven O happy day O happy birth before Regeneration Sin and Satan wholly ruled in us but after Grace and the Spirit of God 1. This should teach us if we can prove it in our selves to rejoyce and remember our birth-day Many delight to talk of their age as others when where and what year they were born But canst thou tell where and when thou wert born again thou canst else have little joy of thy first birth The older thou art the more shame and greater condemnation if thou art not born again He that is not regenerate is a Bastard for though he have after a sort the Church to his Mother yet he hath not God to his Father and though in the Natural birth the Mothers side is the surest yet in the Spiritual birth it s otherwise Therefore if thou hast Wit Beauty Strength Wealth and the like rejoyce not in them but that thou art born again yea though thou art Poor Weak Sickly yet being born again thou art happy If God hath denied thee Wealth and Health or taken them away yet if he hath given thee grace thou art to rejoyce exceedingly 2. It may teach us to rejoyce if we know our children new born We rejoyce at their Natural Birth but alas wert not for hope because they be of Christian Parents we might rather weep for when a childe is born there 's come a sinner a guilty person into the World one that is in danger of all evil subject to a great deal of sin and sorrow and one that hath deserved to be cast into Hell O therefore if we know them born again there 's cause of rejoycing yea we must rejoyce at the new birth of a servant or any other as the Angels do The World likes such the worse a sign they are the old men 3. If we know it not we are to use the means bring them to Baptism after teach them what is fit that they may make conscience of their Covenant and bring them to the Word if they be any whit forward further them if backward or unwilling use thy Authority over them 4. Rebuke them that desire to see them Strong Fair Rich Healthy and the like in the mean time not respecting whether they be born again or not 5. He that is not born again hath nothing excellent in him but abides in death and is the servant of sin 5. That it s so necessary as without which there 's no entring into the Kingdom of Heaven for thereinto can no unclean thing enter and they onely which are pure in heart shall see God We are born impure sinful defiled from head to foot while we are in this state there 's no possibility of serving God as either by thinking speaking or doing good we must therefore be washed and made clean The world imagine no such necessity herein it s a riddle to them few know what any such work or change meaneth They think to be saved by their good meaning civil life and living orderly O this is sound if these do not well God help us all Again though openly bad if they can cry God have mercy on their deathbed they shall do well enough Here 's no dreaming of a new birth of any change in the understanding will affections yea throughout both body and soul but none of the others will serve the turn therefore try whether ye be new born If we live still in sin as in lying it s a certain argument we are as we were naturally He that is in Christ is a new creature and such a one walketh not after the flesh but after the Spirit if thou art thus thou hast put off thy old conversation and put on a new 6. The effects of Regeneration 1. An hatred of all sin a love of all good 2. A strife and labor to do the one and avoid the other 3. A diligent use of the means for this purpose and a Spiritual combat against the lets wherein being conquerors we have peace and joy if otherwise grief 4. Delight in the Word Prayer and Heavenly things whereas we were wont to delight in vain and worldly things so to cry Abba-Father to love the Father to desire the sincere milk of the Word and to live innocently If upon tryal of thy self by these notes thou findest thy self not born again thy case is fearful it had been better then thou shouldest thus dye that thou hadst never been born or born a Toad whereof when its dead there 's an end but the man that is not born again while he lives when he dyeth the second death will lay hold on him eternally yet alas a number of old folks ready to drop into the grave are not yet born again What shall become of these few men are born again when they become old which I speak not to discourage you quite but to awaken you the more earnestly to look about you some were called about the eleventh hour but let them that have day before them not defer or put it to the venture 6. That the life of a Regenerate man cannot be that it was or as is the life of carnal men for the case is altered he is now united to Jesus Christ as an imp to the stock a member to the head by Faith on our parts but principally by the Spirit of God by which Faith we draw and by which Spirit is conveyed to us vertue from Christs death to kill sin our old man and the corruptions
work without the hand of the workman Joh. 1. 13. is a notable Exposition of this place where by Blood and the will of Man and of Flesh the same is meant that here he calleth mortal seed and that which is here immortal or incorruptible seed is there but of God All Men and Angels cannot do this whomsoever God useth as the instrument he himself is the worker therefore is the Spirit compared to water as washing and making fruitful and to fire as through whom our corruptions are purified 1. This should stir up those that are born again to labor with all their might to shew themselves thankful to God that hath done that for them that their own Father their Preacher nay all the men of the world could not have done for them and to labor to glorifie his name in all holy obedience all their days for therefore hath he done it that they should be as the first fruits of his creatures even set apart for his service as the first fruits were 2. For those that are yet natural let them not trust to Ministers nor means but desire Almighty God to open their heart and to work in them that work that may be to their Salvation 3. Here 's an exceeding comfort to all new born persons namely That though they have a corrupt Nature the Devil subtile the World naught and themselves subject to many temptations and dangers yet they shall never fall finally from God it s not possible they should perish for then the immortal seed the Spirit given them and which is in them should perish which is more impossible then that that should perish whereby they are sealed unto the day of Redemption By the Word of God It s the mean to make of the servants of sin the servants of God of unclean clean of vile persons like Lyons Tygers and Bears to make meek humble Lambs to raise up the dead in sin and to bring to the Kingdom of Heaven which is therefore called The Gospel of the Kingdom See to this purpose Psal. 19. 7. Isa. 53. 1. Rom. 1. 16. 1 Cor. 1. 21. Jam. 1. 18. Acts 26. 18. and for examples hereof Acts 2. 37. 11. 21. 16. 30. The Law preparatively makes a way for Conversion and Faith by humbling and affrighting the heart with the sight of misery the Gospel effectively This works Faith and Repentance tells us of the remedy the sufficiency of it and how freely it is offered then works an earnest desire after it and an heart to leave any thing that might let us from it not that God is tyed to this but thus it hath pleased him to appoint ordinarily to work In times of persecution he can bless and doth reading of the Word to convert yea the report of private men So also for Infants he hath another way no less easie to him then hidden and admirable to us how to work in them as he sanctified John Baptist in his mothers womb He hath not ordained Angels to come and tell us news from heaven nor any to come from the dead with tidings but Moses and the Prophets Ministers to open and apply the Scriptures and this he makes effectual It s true God prepares men sometimes by crosses as the fire doth the iron but most are moved presently at the Word some by sickness or terror outward or inward sent of God have something brought to their conscience that they have heard and so are converted as others thereby prepared to the Word and thereupon converted by it as by experience hath been often found This is the reason that the Devil hath ever been a spiteful enemy hereto an enemy to true sound plain and diligent preaching raising so many Enemies against it laying so many logs in the way to hinder the course of it raising up such in the Ministery as either preach not at all or seldom or in the fleshly words of mans wisdom crying down preaching under this or that colour c. for he knows well that its the mighty Engine to batter his Kingdom it s that which pulls down the walls of Jericho how base soever in the worlds eyes It s the strong voyce of God that casts Satan out of his hold and possession his mighty arm that plucks us out of his power and Kingdom and translates us into the Kingdom of his dear Son 1. This teacheth us highly to esteem of it above all other means not preferring or equalling thereto either Reading or Prayer publique or private For what were this but to thwart the Lord hath he blest these alike to win souls If thou sittest at home and readest when thou shouldest be hearing God will curse thy pride that thinkest to be wiser then he or teachest any so to do 2. It teacheth us to praise God for his unspeakable mercy towards us that whereas most of the world sitteth in darkness he hath given us the means of the new birth If thou art hereby Regenerate thou art happy if not thy case is hard then will it profit us when it hath wrought this in us therefore pray unto God to continue his Word and give it power to change thee and that he would whet this two-edged sword to pierce through thee and make it an hammer to break thy stony heart 3. They that have it not should mourn for it and pray for it as being subject to perish For where prophesie faileth the people perish we must pity them who do not pity themselves 4. Labor to profit daily by it for it s also for our further building up and whereby we go on to perfection praying that it may be so long continued till we shall have no more need of it or our poor children whom we leave behinde us 5. Pray to God to give it free passage every day to the winning of many souls to the accomplishment of the number of Gods Elect and let every man further it what he can to the utmost of his power herein shewing himself Christs true friend And let all men take heed of hindring the same hinderers are enemies to mens souls and to the Kingdom of Christ and friends to the Devils Kingdom Here I may speak how God hath appointed Ministers to be the bringers of this glad tidings that converts the soul and that the Lord useth them as instruments to win the soul who are therefore called in Scripture by many Honorable names as Men of God Angels Ambassadors from God Spiritual Fathers c. so Builders Laborers Watchmen Shepherds c. in respect of their pains They are appointed over the Lords flock they have the trust of Souls the greatest trust that can be other callings are about mens bodies or goods but this their Souls 1. Therefore for Preachers we must be faithful in token of our thankfulness to God that hath so highly honored us and deeply entrusted us
our bosoms and bowels insomuch that all must dye It s so appointed It cannot be shifted It s the way of all flesh high and low This grim Sergeant knocks at every door spares none will not be bribed by any Money Physick Wit Wealth cannot free us from it even Methuselah dyed They that have been most unwilling yet have dyed where are all our Forefathers where all the mighty Monarchs long since gone and so must we there 's no remedy yet we know not when to day or to morrow this year or the next nor where at home or abroad in our bed or in the fields by sea or land nor how of a natural or violent death Here to day to morrow gone The fairest flower may be soon welked A few years ago we said Our Fathers and Mothers are dead and shortly our Children will say so of us one Generation passeth another succeedeth 1. This may well serve to humble us pull down our Peacocks plumes Alas why should we be proud proud against God as most be to shake off his commandment to stand in no awe of his Word but to do that which he flatly forbids nay though he threaten never so severely O thou poor Worm thou Snail what art thou poor Potsheard that darest lift up thy self against thy Maker the mighty and glorious Lord of Heaven and Earth shouldest thou not fall down at his footstool and say Speak Lord for thy poor Creature is ready to do whatsoever thou requirest as its right meet and my bounden duty so to do proud against our Neighbors what art thou that liftest up thy self proudly vaunting of thy Beauty Birth Strength c. mayest thou not be laid full low ere to morrow Night what art thou that treadest others down by thy greatness mayest thou not be laid where others shall tread on thee and that shortly what art thou who so proudly deckest thy self with endless cost and time why dost thou so gorgeously set out and take such delight in a piece of clay may it not lie by the walls this week may not a Tuft of grass be cut down this night O that there should be such excess cost vain fangles endless and too much time spent in trimming up the body and no care of decking the soul O this curious and long dressing and pinning is but for a day and yet what a great deal of precious time is spent this way Also what art thou that bearest malice against thy Neighbor and will not be pacified but threatnest to be revenged Alas poor soul where mayest thou be ere that time lay down thy displeasure to day lest thou dye to morrow and dye in wrath 2. This may abate our care for the world O how do men toil and care as if they were to live here and never dye when as dye they shall and that haply very suddenly 3. This should make us labor always to be prepared for death To this end 1. Labor to be assured of the forgiveness of our sins and that the book be crost the reckonings cancel'd and God at peace with us wo be to him that dyes these things being not discharged But alas most as if they were not enough indebted already run on more and more 2. Walk ever carefully in the fear of God that we may be found well-doing but how do most live in sin that they are unfit to dye 3. Be we not fettered nor intangled with the profits pleasures and excessive cares of this life 4. Imploy we our selves carefully in some measure about the work whereunto we are called 5. Wait we for the Lords coming being always desirous thereof 4. It should make us seeing we be but grass not to promise great matters of our selves We will do this or that We will be revenged of him ere seven years come to an end We will go and buy and sell and get gain and tarry thus long We will repent seven or ten years hence Alas poor fool art thou not ashamed to shew thy folly Alas poor Creature whereof art thou made Thou thinkest of heart of Oak Marble or Cedar remember thou art but grass Reckon not without thine Hoast boast not of to morrow Be we hereby stirred up to do all the good we can while we may and work while its day If thou hast to repent do it to day hear this Sermon keep well this Sabbath thou knowest not but it may be the last come this Communion thou knowest not whether thou shalt live till another 6. Never trust to any mortal friends haply they may be gone when thou shalt have most need of them and when they might do thee most good Trust in God that lives for ever who is Almighty ever a merciful Father and a Friend to his So make the best use of any friend while thou hast him People of their good Ministers Husbands of their gracious Wives Children of their godly Parents c. Thou knowest not how soon they may be taken from thee we shall hear lamentings after the death of such buts it more wisdom to make use of them while they be with us so for thy Enemies fear them not too much they are but grass they may be taken away ere the time come wherein they should have hurt thee 7. For our Children delight not too much in them for their beauty stature growth they are but grass If we set our minde too much on them while we have them we will be too excessively grieved when God takes them from us love them moderately of Gods blessings If we bring them up in the fear as God that they may prove gracious and instruments to honor God in Church and Common-wealth we do well Take heed we prank them not up too much or too much cocker them and give them the head as David to Absolom and Adonijah as also that we rake not greedily for them and so hinder God of his service If they be perkt up to high or regarded more then the glory of God it s the next way to provoke God to pull them down And all the glory of man as the flower of grass Not onely the glory of men as Nobles Princes Great-men High-born Wise Witty Learned and the like which are the chief are as flowers somewhat finer and fairer then grass in colour of them some fairer then some but even the greatest man is but a flower that for all the beauty fades assoon as another But this is the meaning that The glory of a carnal man is but a vain thing and the best part of an unregenerate man is corrupt the best gift is but vain our understanding not dark but darkness The natural man perceiveth not the things of the Spirit of God neither can flesh and blood reveals no such things to him Our understanding is altogether blinde in the first Table unless it be for some few general notions
joyned to us so are we to Christ by believing in him and this is a real and true Union but a Spiritual one not that we are thereby united to Christs soul but to his body also and by his humanity to his Deity and by both to God the Father and the holy Ghost which is an admirable prerogative If any say How can this be Christ being in Heaven and we on Earth It is so by the Spirit on Gods part and Faith on ours Those joyn things far distant in place most nearly together If any say I cannot see nor comprehend how this should be If we cannot no marvel for its a great mystery which we are to believe and adore in our hearts The benefits hereof are unspeakable as the honor most glorious for by vertue hereof we that were as dead as blocks and stones draw spiritual life and Grace to become new Creatures to dye to sin and to lead a righteous life as the members receive sence and motion from the head and the Vine-branches sap from the root Hereby also we have title to Christ and all his good things He also bears our troubles with us and hereby our souls shall be as filled with Grace here so taken up to glory with him at death and the body remains united to Christ even in the grave by vertue whereof it shall be raised up a spiritual and glorious body to be glorified for ever And this is yet so much the more absolute and blessed a Union because its indissolveable No violence of Satan nor any other Enemy can break off the same He hath not therefore fastened us as stones into this building to be ever pulled out any more If they had been of us saith the Appostle they should have continued with us What God hath joyned together who can separate 1. This is for instruction to all that are believers and so members of this body stones of this building that they walk in their conversation answerable to such high Dignity to such an Union The Members must be like the Head the stones answerable to the Foundation as the Fruit to the true Vine Take heed they disgrace not themselves and their stock by bringing forth sowre fruit even of the wilde Olive of their own sinful and corrupt nature but mortifie the same more and more But how cometh it to pass that they which are graft into Christ should bear any sowre Fruit Even because there are some suckers of our own crabbish and sinful nature shut out and have through heedlesness and want of care grown apace and which we must pluck off by any means 2. Comfort to all believers O admirable priviledge to be joyned into one with Christ and with God! What grace or good thing can he stand in need of that is joyned to such a plentiful and living head He cannot but mortifie the strongest Corruptions overcome the greatest Temptations perform the most difficult Duties Such thou mayest draw from thy head but make no obstructions by sin Keep open the passages and by the Word Sacraments Prayer and other like means fetch Grace from Christ Jesus He also will strengthen thee and even in the fiery Fornace be present with thee and after take thee up to glory neither shall all the power of Hell ever seperate thee from him for though Hypocrites that hang on onely by the untemperated morter of outward Profession shall fall off thou that art saudered into Christ by the Spirit of God shalt never be pluckt off 3. To discard all those that profess themselves believers and stones of this building and yet have no life in them let such know they have no part in Christ nor fellowship with him 4. This should perswade all men to labor to have part in this blessed Union Till this be they are quite dead and have no more Spiritual Life then a stone hath If thou beest not united to Christ thou canst never have Life of grace here nor glory hereafter And if not a Member of Christ thou art a Limb of the Devil If not a Branch of this Vine thou art a dry withered stick for the fire of Hell If not a stone of this Building thou art refuse and rubbish to be thrown into Hell Q. But how should we become stones of this building A. By suffering the ax of the Word of God to cut off our knobs to hew and square us that thereby we may be humbled and mortifie all our sins and lusts for if there be but one sin in us unrepented of we are not fit to lie in this building And though all stones be not alike some bigger some less some more costly some less yet happy we if we be any true stone of this building let us now suffer our selves to be fashioned for it it must be now in this Life or never As there was no hammer heard about the Temple but all was hewen in Libanus so must we be hewen in this Life that we may rest in the Spiritual Temple for ever Having a house to build will we lay in a stone rough as it comes from the Quarry or a piece of Timber as it comes from the Wood much less will the Lord suffer any to be joyned into his Spiritual building till they be squared and hewen by his Word Therefore le ts be tenderly affected one towards another and build up one another and do all the good we can one to another not living to our selves or having hand in Contentions Rents Divisions which do so abound among Christians and that for toyes Are built up a spiritual house So foretold by Haggai Not a materiel one as was the Temple of Jerusalem but a far more excellent as much as the body is better then the shadow which the Apostle speaks to take off the mindes of these Jews from the material Temple on which they too much doted and on the promises made thereto not considering that it was appointed but for a time and that it was but a type of this Spiritual house infinitely more excellent and to labor to become stones of this Spiritual house which did so far excel the other All the Church of God and Believers make together a Spiritual house as a house though it hath but one foundation yet hath many stones to make up the building This sheweth the communion that the Saints have one with another members of the same Body stones of the same Building with this Union that we have with Christ we have also communion one with another as Fellow-members Stones Branches Besides As all the Saints together are here said to be built up a Spiritual house so els where the like is affirmed of every particular Believer that whereas before he was but a Cage of uncleanness and a Den for the Devil and an Habitation for foul Spirits now he is made the House of God of a poor mortal man an
the Spirit without measure he was made and fitted our King Priest and Prophet and not so onely but to make us so so that every one that believeth in him he gives him the honor to be so As we partake of the benefit of his Priesthood and its parts Satisfaction and Intercession so of him we also are made Priests 2. As we are to rejoyce in this priviledge so we must use it and improve it carefully in offering Sacrifices What else becomes a Priest he were not worthy the name that did not delight to offer Sacrifices to God Now the Sacrifices of the New Testament for Christians to offer are these 1. The offering up of our Bodies and Souls and all that is in us to serve God having neither Wit Will Memory nor any thing else but for the Lords use It s meet we should offer this Sacrifice for its his by right of Creation Redemption and continual Preservation we owe neither it nor any part of it to any other all to him and when we give it to him we provide best for it It s not onely never the further from our selves but that is the happiness of it we should give it and thank him he will take it of us and this is the first Sacrifice to be offered Till this be no other will be accepted of Prayer Praise or whatsoever first the person must please God then the work as in Abel And thus every man may try his Cristianity Do you give up your bodies and souls for his Service and would not with your good wills that any the least part should be withdrawn from him no not one thought if you could help it thou art a good Christian this is a good Sacrifice continue it still But how few do thus how few which give not their Hearts and Bodies to Profits and Pleasures to Sin the World and the Devil How many Sacrifice to these all day long Christians in name not in deed They that give themselves wholly to sin are monsters as they that give themselves partly to God and partly to their lusts are like Ananias and Sapphira Oh but though we do not thus yet we offer other Sacrifices Fie upon thee and them they are abominable in Gods sight as is the Sacrifice of the wicked O give them no more as weapons of sin to serve the Flesh the World and the Devil that were too too base but employ them for Gods service not some part but the whole all too little and wish it were better for his sake 2. The Sacrifice of a contrite and broken heart that is an heart grieved and crush'd for sin past comforted in Christ afraid to offend careful to please God touch'd and grieved at the smallest offence They that offer this scape Gods Judgement fearing alway they are happy fearing small sins they escape great ones being troubled at the least they rise and fall not into security Such as offer this and would it were softer grieving and complaining of their hardness of heart let such know that there may be hardness as they complain but not such hardness as they conceive as who could not feel the same But there are few broken hearts in any measure most are not troubled for their sins past nor afraid to offend nor careful nor humbled after they have offended being neither melted by mercies nor moved by the Word and Afflictions O the fearful state of an hard heart all have not alike tender heart but assuredly he is no Christian that hath it not in some measure 3. Prayer and Praise for Christ Jesus and all benefits by him past present and to come for Soul and Body O what a favor is it that we worms on earth may come to the glorious Lord of Heaven and Earth but where are our morning and evening Sacrifices What a Priest without a Sacrifice They that pray not at all it s a sign they are prophane persons as they that pray onely in misery are hypocrites Hath God honored us to make us Priests by Jesus Christ and do we neglect the Office not appearing with our Sacrifice 4. Alms mercy to all in hunger thirst sickness prison especially to the houshold of Faith This we ought to do whensoever God prepares an Altar of the necessity of a poor Saint or Church that then we Priests lay on our Sacrifice God requires it it s an honor he counts it as done unto himself therefore he promises that he will requite it and that not as we a peny for a penyworth but as Kings that use to reward a house largely where they have found kindeness therefore it s compared to sowing God and his poor Saints are the best ground can be sown in O that we had Faith enough in this Point If we did believe that we should have peny for peny it would make us forwarder then we be but he will do more The world savoreth not this at all and Believers fall too short in this Sacrifice but the more we offer it and the better the better Christians are we To offer up Spiritual Sacrifice He calls them Spiritual 1. In comparison of the carnal and bloody Sacrifices of the Law 2. Because they must be done with the Soul Heart and Spirit 3. Because they must be done by the help of Gods Spirit Our services then to God must be done in a Spiritual maner else they please not God They that give God their bodies and keep their hearts to sin perform a carnal and wicked no Spiritual service and sacrifice So we must pray and praise in a Spiritual maner with our souls and best affections not with labor of the tongue or knee True he will have the Body but especially he will have the Spirit which condemns the cold idle wordy Prayers of men wherein there is no Spirit So our alms and liberality must be done not out of ostentation for company no nor for a natural kinde of pity but for love to God because he requires it and to them because they are the Lords Acceptable to God It being a great favor to do any thing that may please God they might object as any weak Christian would Alas I would go and offer these Sacrifices but doth the Lord regard what I do will he once look to such a one or such service as mine Yea saith the Apostle we may offer up Spiritual Sacrifice acceptable to God Gods Servants shall not then need doubt but being once Believers their services done Spiritually are accepted of the most High God of Heaven yea of the meanest true Believer for he that vouchsafed to bring thee to Christ to unite thee to him to make thee a lively stone a Spiritual house an holy Priest to offer Sacrifice he will also accept of the same Let this encourage us much to these duties what a spur is this True it is if one knew he
so great names to themselves as those carnal minded men who do least good of all nay rather do hurt Yet will these ever challenge most to themselves as the Popish Priests I warrant you ascribe more to themselves then the most faithful Pastors and so do a number of lazy Ministers at this day 2. That such have been ever greatest enemies to faithful Builders which have challenged to themselves the name of Builders being indeed nothing less The Churches enemies are often in her bosom and godly Ministers as Micaiah Jeremiah the Apostles have lightly no greater enemies then those of their own coat and calling so the Popish rabble hate all good Protestant but especially godly and painful Preachers The Jews had no greater enemies then they that seemed desirous to help them in building 3. That its the duty of Gods Ministers to be Builders of Gods Church so they are stiled they are also called Laborers and Workers We must build by all means with both hands Doctrine and Conversation All must be done to Edification and not to Destruction in the Church all must be done for nothing against the truth We must build by preaching Christ the Foundation and build thereon not Wood Hay Stubble false Doctrine but Gold Silver Precious Stones answerable to the nobleness of the Foundation We must daily edifie by Preaching dividing the word aright which was signified by that Urim and Thâ—mmim written on Aarons breast light of Doctrine and integrity of Life we must keep the Faith even soundness of Doctrine in a good Conscience 1. This rebukes those that build with neither hand but rather destroy like the foolish woman in the Proverbs Thus the Papists who be woful Builders They overturn sound Doctrine and build trash of their own devising as if one would come to an house to build and would put up the groundsels and rear up a house of leaves sticks and boughs so do they Toys and Ceremonies So also those that would build with one hand live honestly but Preach not These be willing guides but know not a step of the way A man cannot be an honest man in that calling that is not an honest Preacher His goodness must appear in his particular calling A Minister ought not only to be a Sheep in the Fold but a Pastor of the Flock not only a stone in the Building but a Builder So those that build by Preaching but pull down by Life O pitiful people and O dreadful answer that such have to make which have undertaken to Build and yet pull down The curse will light on such No Minister can do this as he ought Who is sufficient for these things O le ts labor to Build worthily 2. There 's comfort to them that unfeignedly strive to build both ways As it s a special work they do to help up the Lords Spiritual Temple so their reward shall be great in the Kingdom of Heaven O happy is he that layeth but one stone into the building and holds in the rest Oh it s the greatest honor in the world other men deal about mens bodies or goods we about their souls others build houses for men what though for Kings we a Spiritual house for God himself who would not be encouraged hereby against whatsoever discouragements this world their 's especially which should most encourage us gives us 3. We must pray to God to furnish and send out many wise and able Builders into his Church that may be workmen that need not be ashamed that may lay the Foundation well and build answerably thereupon The Lord send such into his Church But though Ministers be chiefly Builders of the Church yet we are to know that every man also must be a Builder and help the work forward both of himself by working the things that are publikely delivered on himself in private and by other private means as also one of another by Admonition Exhortation Consolation example of Life and Prayer For we are not born for our selves only but to help to save as many as possibly we can Every man must put his hand about this work Being converted we are to help forward the conversion of others As formerly we drew others to vanity so must we now draw them to grace But alas great is the Impiety and carelesness of the times this way Impiety How few seek to build up but rather to destroy by their vile example yea by reproaches discouragements and logs laid in the way of any that would come forward and desire to do better then they have done O how few helpers do Gods poor servants finde There 's none so simple but hath somewhat whereby to discourage and hinder them yea oftentimes even Husbands and Wives prove lets and discouragements to each other O these wicked scatterers from Christ That will neither enter into the Kingdom of Heaven themselves nor serve God nor suffer them that would If they that win men to God shall shine in Heaven what shall become of the enemies of Christs Kingdom which do daily turn men from God he will be fearfully revenged on them These be like Devils that turn'd our first Parents out of the way Herein I may yet go more particularly thus 1. By example they destroy altogether 2. For admonition for any thing amiss they are rather content thereat and if men did otherwise these would not like it so well If any of Gods servants do amiss their admonition is to blaze it abroad in hatred of their persons and profession 3. For consolation if any be afflicted they can say little to it but I pray be of good comfort nay haply utter much idle talk If any be humbled for sin either they give it out that they are mad and that through running to Sermons or at the furthest bid them be merry put away melancholly thoughts ride abroad to their Friends Drink Play c. Miserable comforters in-indeed 4. For Exhortation to them that be going on well they do quite contrary though they loved them never so well before now they hate revile and discourage them all they can Yea the carelesness even of those that profess Religion is to be lamented It s a very lamentable thing to see how every one casts off the care of others as though it concern'd them not who admonisheth comforteth exhorteth c. And for example is it not grievous that some that make great profession of Religion yet walk so loosly or have so foul things fall from them as that in stead of edifying the godly are wounded the weak daunted the wicked hardened in their courses against goodness nay occasioned to speak ill of the Gospel and Profession and professors thereof Such have lived to an ill pass it had been better they had been taken away at the best if ever there were any soundness in them These had need
have some one lust or sin that they will not part with Thus some stand cheapning many years together They would fain do well and be saved but have something that they cannot finde in their hearts to do away and so at last come to nothing perish as unbelievers for whosoever shall have part in Christ must be like the wise Merchant who will part with all that he hath to get the Pearl He will part with any with all his sins whatsoever that he may have pardon in Christ He will take up his yoke not in what he list shaking off some part at his pleasure but in every part thereof O poor fools that will lose Heaven for some one lust Are not such worthy to perish 1. This is an exceeding comfort to those that are holpen against all lets that hinder most and do not stumble at Christ but acknowledge themselves utterly lost without Christ that earnestly long after him prize him above the world and are content to part with any thing for him O you are blessed Why should so many stumble at Christ and not you O its Gods unspeakable mercy Flesh and Blood hath not so taught you well may you rejoyce for him the joy and rejoycing of your souls He will be a sure Foundation of happiness to you that will never fail you in this Life in Death or at the day of Judgement 2. Terror to all that stumble at Christ upon what occasion soever that will not see their need of him nor part with any thing for him To these he will turn to their destruction For they hurt not him thereby but themselves as one stumbling at a great stone hurts not it but himself or one running a Ship against a great Rock hurts not it but splits the Ship in pieces so wil it be to all that embrace not Christ for missing him Who shall save them There is no other to be saved by but they must bear their own burthen and shall undoubtedy perish They shall not escape destruction and no marvel For if they that despised Moses Law escaped not unpunished What shall become of them that despise Jesus Christ himself O how happy might we be that have the Lord Jesus the blessed Savior of the world Preached to us so graciously when as few have that favor but most sit in darkness and blindeness 3. Whatsoever hath made any of us stumble at Christ endeavor we to remove the same that so we may embrace him with both arms as our Savior and stoop to him as our Lord and King who will be to us a sure Foundation of Salvation that will not fail us If any will yet go on obstinately and carelesly he shall surely bring destruction upon himself eternally And is it not a grievous thing that Christ should be a cause of mens Damnation and yet he is to all that receive him not as they that come unworthily to the Sacrament eat and drink Damnation to themselves We say its pity fair weather should ever do hurt but is it not wonderful pity that ever Christ should do hurt Even to such as stumble at the Word Some will say they stumble not at Christ If they stumble at the Word that brings news of Christ and will not embrace it or be obedient thereto it s all one And For the Word Most men take occasion to be offended at it that either they will not profess it at all or at least no more then they must needs but to love it delight in it attend on it with diligence and be obedient to it in all things O this few do Why doth the Word give any just occasion to men to stumble O no! It s the the Word of Life and Gospel of the Kingdom able to make us wise unto Salvation to save our Souls It s our Light to guide Food to nourish Armor to defend us Pearl to enrich us all in all Yet will men through their own default and forwardness take one occasion or other not to embrace it being herein stark fools for if they take any occasion to quarrel with this or to shake it off or be strange to it they must needs perish yet there are too too many such The occasions that men take are either from the Word it self or from the Preaching of it or the Preachers and Professors thereof or from themselves Against the Word it self Be these 1. Some say if they knew indeed it were Gods Word they would as good reason they should believe and be ruled by it but that they cannot tell But he that hath not a prophane heart and willing to doubt but is any thing humble and teachable may see enough even by the Scripture it self to satisfie him fully and such arguments as hell it self is not able to gainsay 2. Some finde fault with the Translation of the Scriptures for whose satisfaction Dr. Fulk and others have written largely 3. Some curious Heads and nimble Wits no less prophane then proud stumble at the plainness of the Scriptures the homely and low stile of the same But this is one great argument to prove it to be of God because there is such fulness of Majesty in simplicity of words which is not to be found in any other writing It savors of a man and of weakness whatsoever else is written or if any thing work admiration it is that which is strained out into some lofty and eloquent Stile Unto the Prophet Gods Testimonies were wonderful a giving light and understanding even to the simple yet in some parts of Scripture is not only admirable Eloquence able to set down the proudest and ripest Wit so also we could have spoke it all but some be dark and obscure as may take up the deepest and greatest Learned which the Lord hath done that there might be taken away offence from the wise as the rest is plain to take away offence from the simple 4 Some stumble at some points of Doctrine which they cannot conceive of as of the Trinity the worlds making of nothing the Resurrection that Christ being Man should save us that being dead he should rise again c. This comes of Pride when men will reject that which they cannot conceive But we must be fools in our selves that is captivate wit reason and all to God adoring that we cannot understand and knowing that Gods mysteries are no more fit to be comprehended in our shallow reason then a man can span the whole Earth with his hand for Christ as he was Man and mortal so also is God immortal He that was God dyed but not in his Godhead that had been impossible but in his Humanity and by his Godhead raised up himself being dead and in both natures saved us 5. Again some points be too harsh for some as that of Predestination that God should appoint most men to damnation and that then it s in vain to strive or do any thing for that we cannot alter But
poverty should be a spur hereunto Is there not the same way of Salvation to them that is unto others They had need hear the Word to get knowledge and faith that they may go through their Temptations comfortably And first for the Sabbath let them and all others take heed they meddle not with it to their worldly uses God hath sanctified it to himself and the matters of Salvation This ought every one to spend conscionably which if we would do we might get a competency of saving knowledge wo be to them that dare prophane this God hath said we shall do all our works on the six days that which we cannot God will supply without breach of his Sabbath and for the poor that live in the same Town or near a Sermon on the week-day I make no doubt it s their duty without some great let to attend on it and God will recompence it if they do it conscionably let them thus do and thereupon return to their work and follow their calling with diligence and see what they shall miss by the weeks end Neglect of Religion indeed hath brought want but I never knew any that heard conscionably and thirstily that were put to the more want by their hearing or any such so miserably poor as careless persons If any shall under colour of hearing neglect their business whole days and so bring poverty on themselves they are exceedingly faulty 4. Others plead no want for they are troubled with nothing but too much and they have so much business and so many servants to look after and so many occasions as for their part they cannot spare the time A. Have they so much to do for themselves as God can have nothing done of them and so much for the body and this world as that they have no leisure for the soul or the world to come Remember the end of them who being invited to the great Supper came not but preferred their Oxen and Farms thereto they were shut out and had no part in that blessed Feast Others might also pretend it as well if they knew not that one thing to be needful What are all they idle persons and have nothing to do that attend on the word diligently No but such as both have business and in like maner a Christian care thereof yea and those that dispatch it well enough and finde Gods blessing thereon no less nay much more then they that have care of nothing else If they wanted something of that they get yet it shall be better with them in the winding up when they shal have that which will stand by them whereas all that the others have got shall be taken away else as they had no leisure and could finde no time to serve God so God will finde no time to save them 5. Others be not Book-learned therefore they hope they shall be held excused though they have no great knowledge A. You had need take the more pains in hearing as also learn and labor to be book-learned It s possible if you will give your minde and endeavor thereto If not yet many that never knew letter in the Book have attained to good knowledge and been most excellent Christians and laid down their lives for the Truth and others to competent saving knowledge and lived well as the servants of God But this may be a warning for Parents to bring up their Children in Reading as in many other respects so that they may not have this block to hinder them from goodness and rich men should do well to bestow Learning upon poor mens children it s a mercy indeed to their Souls 6. Others say They be so dull and its such an hard thing to learn Religion as they shall never attain it A. The slothful man saith There 's a Lyon in the way but it s as easie to learn as many other things are You can learn to play at Cards you can conceive your own business and are wise enough to save your selves from being beguiled if you would willingly in humility come to learn knowledge is easie to him that will understand And though you get no great measure yet if you get knowledge of the main points and Faith and desire more and be willing to be ruled by that which you know God will accept of the will 7. Others say If they should follow Sermons c. they should be so hated mockt and nick-named as they should not be able to endure it their Land-lords would fall out with them and turn them out of doors c. A. 1. Blessed are ye when ye shall thus suffer you may exceedingly rejoyce thereat 2. When a mans ways please God even his foes shall become his friends 8. The yonger sort say It s too soon and wealthy ones That they think they have more liberty then others A. 1. For the yonger sort they must remember their Creator in the days of their youth 2. For the rich and wealthy they are no more exempted from serving God then the meanest nay are more bound and tyed thereto by reason of the means afforded them to do good 9. Others think they do well and please God though they be not so precise as some be for they thrive they thank God and have as few crosses as the best of them all and if God did not love them he would not so bless and prosper them as he doth A. This is an ill argument seeing God afflicts those whom he loves and suffers his sun to shine and his rain to fall even on the unjust This is but the wicked mans portion Ishmael had the fat of the Earth Esau the dew of Heaven Our Savior suffered Judas to carry the bag but Peter and the rest carried away the grace Jacob had many crosses Esau many blessings yet was Jacob loved of God Esau hated There can be no worse sign then to live in a careless prophane course and yet to meet with no crosses but to have all prosperity the forgiveness of sins and a little Faith and Sanctification is more worth then all the world But the wicked is reserved to the day of destruction c. 10. Some say They have a Minister of their own though he cannot Preach yet he is an honest man and quiet and means well and doth his good will and what can one desire more of a man A. These be notable persons If Salvation were put in their mouthes they could be content to take it but to seek after it they see no such cause It will serve no mans turn to excuse himself by another mans fault If the Minister do not his duty to Preach people must seek after the light being its come into the world compassing even sea and land to obtain it Neither would they be so simple in other things as to put their Suit for Goods and Lands into ones hands that hath no skill at all in Law and being so told make answer
They say as the Olive and Fig Tree in Jothams Parable Shall I leave my Fatness Shall I forsake my Sweetness Usury Deceit Lying Fornication Adultery and the like so must not we we must be doers of the Word All other duties do but tend to practise which is the end and perfection of all 1. God is our Soveraign Lord and King and we be his Subjects and these his Laws and by these means doth he speak to us gives every body leave to read his Laws and Statutes yea requires it and besides sets Expounders thereof This is the Word of GOD This is the minde of GOD He that despiseth this despiseth GOD himself This Bible shall save or condemn the World and by this we shall all be judged He being our Soveraign and we such poor Worms we should count it our happiness to obey 2. He is exceeding bountiful towards us he who both gave us life and continues to maintain it by so many mercies which all ought to binde us neither doth he thus for us to strenghthen us to rebel and fight against him but to the contrary 3. His will is a perfect rule of Righteousness and he doth not first see a thing good and then wills it and commands it but first commands it and wills it and so it becomes good Whatsoever is agreeable to this is holy and good whatsoever is contrary to this is wicked and to be abandoned 4. All creatures in heaven and earth obey The Sun runs his course ordinarily that God set it at first and slacketh not and not so onely but if it be put out of course it resisteth not If he bid it stand still it doth if he bid it come back it doth He appoints the Sea to flow and it doth but if he bid it stand up and let his people pass it obeyeth and stands as two Brazen Walls so when he sets it on work it rageth to toss Jonah and whom God will and when he bids it and the winds be still they obey as to our Savior He commanded the east wind to bring in the Locusts and another wind to carry them out how much more then should we obey that ought to be best of all being Lords of the rest and all they to serve us Summer and Winter obey the Lords Word and why not we These may rise up against us 5. Obedience exceedingly pleaseth all else is to no purpose Sacrifices burning of Incense observation of Feasts or Fasts c. Unto the wicked saith God What hast thou to do to declare my Statutes or that thou shouldest take my Covenant in thy mouth seeing thou hatest instruction and casteth my words behinde thee Nay it s so far from pleasing him as it incenseth and provoketh him He that turns away his ear from the cry of the poor shall himself cry unto the Lord but not be heard They are blessed that hear the Word and keep it If ye know these things saith our Savior happy are ye if ye do them yea such as do the will of God he accounts as his Mother Brethren and Sisters by this we may know that we are the Lords This also opens the storehouses of all Gods blessings and musles the mouthes of all the Creatures that they can do us no hurt 6. Disobedience is that which hath ever troubled the world At first in Adam and Eve it put all out of course and so hath done ever since This is the cause of all Evils Plague Pestilence Famine and the like yea of the increase and continuance of those and others more grievous yea this is that which brought all Judgements not onely upon Israel but upon all the world and that which sends men to eternal confusion 1. This is an exceeding comfort to all those whose hearts the Lord hath inclined bowed and humbled to be obedient to his will in all things and that have no greater grief then that they can obey no better but glad when they can obey and most when best let these know it s a brand of Christs sheep and mark that they love God that they are of the blessed ones that hearing also obey that they shall never fall as being built on the rock This is a certain band to tye the Lord to you he can fail you of no good thing Obey my voyce saith he and I will be your God yea and a certain assurance of eternal life is gained by obeying Herein continue and encrease your care its perfect freedom it brings sound and true comfort here and hereafter when they that disobey have a corrasive and gnawing Conscience 2. This condemns all sorts of disobedient persons which are many and this is the reason that Hell is fuller then Heaven because so many are disobedient to the Word and so few will be held within compass as 1. Those notorious monsters that live in open prophaneness that are set to cross God what he commands they will none of it and what he forbids they are mad on which shake off all care and live as they list as if they were masterless and no body had to do with them or to call them to any account as if they ought no duty to any who will not learn Gods ways but with Pharaoh say Who is the Lord c. Do these poor woful creatures know what they do alas no Knowest thou with whom thou hast to do and against whom thou rebellest against the Lord of Heaven and earth that made the world that toucheth the mountains and they smoke that thundereth with his voyce But who art thou that strivest with thy maker that darest rebel against thy Soveraign who is able to cast thee into the Jail of Hell for ever and ever O consider this you that forget God The wicked shall be turned into Hell upon the wicked God will rain snares and fire c. Dost thou think to speed better then thy Predecessors Adam was cast out of Paradise the old world drowned Sodom burnt c. If Pharaoh that proud hearted Tyrant could not hold it out nor Nebuchadnezzar nor Belshazzar nor Herod dost thou think to get any thing by wrestling with thy maker by casting out thy gantler and as it were bidding battel to the Lord O therefore humble thy self on thy face fall flat at his footstool and crave pardon send out messengers of Peace and submit thy self saying Lord what wilt thou that I shall do obey and that gladly or else he will lay thee where thou shalt have small joy yea he will make thee obey in spight of thine heart There will come a voyce that thou shalt nor resist Go ye cursed of my Father and if thou wouldst bring thy minde to obey thou shouldst finde it every way thy safest course thou shouldest save not onely thy soul which is the greatest but even thy body thy good name
thy goods for how have many by yielding to the Word saved hundreds and thousands this way that they began to waste and others do How do many bring untimely death upon themselves by wretched courses How many do the gallows catch in a year how many stab'd and dye fearfully which might have lived long if they would have been ruled Innumerable sorrows do men bring upon themselves for want of obedience to God and his Word which that would save them from At least if thou wilt not obey throughly and in all things yet come into some civil order and course so shalt thou at least if thou beest not saved yet have the less torment in Hell 2. Civil persons which disobey both commandments of the Gospel do neither believe nor repent and for the Law they do some duties to men but of the first Table make small Conscience nay they have no skill neither savor of the spiritual maner of performing duties What talk they of giving every man his due when they give God no part of his as they should or of keeping promise with men if they shall break their vow with God 3. Ignorant persons of all kindes as the Heathens that worship they know not what and Papists that toil themselves about their will-worship how good soever their meaning may be yet they do not that which God commands yea numbers among ourselves that either have or might have the means but neglecting them pull in their heads 4. Hypocrites that obey in some things yea some in many and go far yet either never digged deep and laid a foundation sure or retain the love of some sin 3. This may be for instruction to us all especially that profess the fear of God that throughout our whole course and in all our conversation we cast this with our selves not what our profit or our pleasure or our minde saith but what the Word of God saith This becometh Christians and will bring comfort and will prove the surest way at long run we must not following our own reason and conceits cast off and disobey the Word we think it may be better thus and thus or hope it s no great matter or that it s but once O take heed This cost Saul dear He would go offer Sacrifice He said he was bold so he was indeed as we many times But take heed of being bold with the Word and taking leave of sin though but for once Thou knowest not what that once may cost thee To Travel on the Lords day hath many fair pretences but what evils hath ensued thereby So Usury is a hasty way to get gain but fair and soft goes far What if we get much and put it in a bottomless purse and God blow on it and melt it One man gets slowly in his Office and Trade because he dares not lye Dissemble break the Sabbath Others care for nothing and they grow rich apace with the one it holds and his Children enjoy it and he dyeth with Peace and Credit but the other dyeth with disgrace and a guilty Conscience and God scatters that he hath for God will take pity of the honest labors of men and give of the fruit thereof to their Posterity but no pity of that which was got with the price of his glory Hereby many a man loseth soul and all So many a man seeth not into some one thing who is otherwise good and so haply is too hard to his workfolks will make bold now and then with the Sabbath c. though his soul be faved yet God sets the print of his hand on him in some outward affliction Body Goods Children and the like Whereunto also they were appointed The Reason how it comes about that seeing Christ is the way of Salvation and the Word the means to bring men to Faith in Christ that yet to some they prove a rock of offence and turn to their destruction it s because God in his unchangeable and eternal purpose hath so decreed This to let pass other interpretations by the consent of the soundest is the plain meaning of the words and I come not to tell you what men say but what I am perswaded God saith As he hath ordained some to Salvation so hath he some to stumble and come to destruction which are the two parts of Predestination This is that most holy and just decree of God whereby he hath in himself eternally and unchangeably determined of the final estate of all mankinde and every particular in the same whatsoever falls out is by his decree and not aâ— adventure He doth all according to the counsel of his own will The means of effecting this are the creation of man in innocency and the fall of Adam which was also of him decreed It hath these two parts Election and Reprobation for though it be put sometimes for the one onely as for Election yet is it common to both This Doctrine will appear both lawful and meet to be taught upon these grounds 1. Whatsoever is written is written for our learning and the whole Scripture is profitable to teach c. whereof this is a part 2. This is a part of Gods counsel the whole whereof ought to be taught 3. It s of very great use to the people of God their strong Bulwark to flie unto and strengthen them against all Satans assaults even the unchangeableness of Gods counsel 4. The holy Apostles have Preached the same plainly to mixt Churches in most of their Epistles 5. Many Errors have been broached about this Doctrine by Satan and men of corrupt judgement whereof the Translator of Mr. Perkins his Treatise speaketh in his Epistle But it s offensive and many take hurt hereby casting off all care and saying If I be elect I shall be saved let me do as I list and if I be appointed to damnation I cannot be saved do what I can What if some take hurt by this Doctrine shall it not therefore be Preached What Doctrine almost can be taught but mans vile nature and heart will take occasion by it of ill as of Gods mercy whereupon men wax bold and secure shall not the Doctrine of Gods mercy be taught so of Christian liberty which was the reason of those preventions which the Apostles used so of the Doctrine of Justification by Faith onely yea Christ himself is a stumbling stone and rock of offence Shall he therefore not be Preached It s not the fault of the Doctrine but their own wicked corruption and Satans malice that turn holy and wholesom things to hurt as a cholerick stomack doth good meat into ill juyce and the Spiders gather poyson from the same flowers from which the Bees gather honey Do we therefore wish there were no flowers Shall the Childrens bread be kept from them because some unruly Servants will riot and abuse it Shall the use of a Knife or a Sword
great ones for gifts revolt and come to nothing They fell being ordained thereunto thou shalt stand though weak by vertue of Election This also comforts when we consider our own frailty Satans subtilty malice and diligence and his great conquests in the World though there be matter from hence to make us humble and fear and stand on our watch yet no cause of despair that we shall fall finally True if we were in Adams case and our Salvation were in our own hand to lose we might so fall but we are kept of God the Father he Elected us and committed us and gave us to the Son to be Redeemed and the Son having so done commits us back again to the Father to be kept by his power Therefore we are in a strong hand and none can pluck us out of it This heartens in the service of God to go on chearfully in duty 5. That a man may come to know and to be assured of his Election Hereof see Downhams Spiritual warfare page 186. where the point is handled This bewrays the wicked cruelty of the Papists who for their own gain keep back this comfort from the people making them believe it were presumption to be assured but they must be of good hope say they and for the effecting of it they must go on Pilgrimage to such and such Saints do such Works make Vows to build such a Monastrey repair such a Church and give thus much to the Priest for Trentals Masses and Dirges that if they come into Purgatory hereby they may be speedily holpen out O what thanks owe we to God that we are delivered from such Tormentors And if any of our Consciences be wounded we we are led to the Free-grace and all-sufficient Merits of Christ and so are bound up and soundly comforted finding that whereon firmly to rest whereas they leave any in as bad or worse case then they found them who having done as they were by them enjoyned are at as great uncertainty as they were before So that we under the Gospel save the extream toil of our Bodies the robbing of our Purses and that which is worst of all the discomfort of our Souls which they under Popery and Popish Teachers undergo and are faithfully dealt with by the mercy of God and Merits of Christ God hath not appointed his Servants to wrestle with Flesh World and Devil and all opposites and left them onely a blank and uncertain hope but an assurance of their Election past and Salvation to come which carries them through all and is the foundation of a good life The Notes of Election are 1. Faith 2. Sanctification 3. Obedience to the Word 4. Love to the Saints as may appear in these Scriptures following Acts 13. 48. Romans 8. 1. Psalm 15. 2. 2 Peter 1. 5. John 10. 27. with John 3. 14. Epistle the first These though some imagine they have but have not as one may dream of great Wealth yet waking is Poor yet as a Rich man may know he is Rich they that have them may and do certainly know they have them Every of which is required to Salvation 1. Seeing the Lord hath left this to be obtained by the Sons of men here on Earth how should this provoke every man with more carefulness then can be expressed to finde out this Pearl If we upon tryal of our selves can prove by these and the like infallible arguments that we have found it then may we rejoyce above all rejoycing yea more then if we were Crowned Kings to day for the priviledges of the Elect are most sweet and admirable 2. O be thankful to God highly stand and wonder at the greatness and freeness of this favor all thy days that he passing by so many thousands as good as thy self should yet choose thee 3. Yea Covenant to give thy Body Soul Life and all to glorifie him in a most zealous and faithful maner As a man choosing carefully an Arrow out of his Quiver looks it should go right and flie far over another O let us do so in the service of God and all good works O what shame is it that such persons as have this assurance should be dull and slow If upon tryal we cannot finde these notes of Election What then Why what hast thou upon tryal O saith some poor soul if there be no notes of Election but these I am in a woful case and yet I have been laboring hard about this matter to make my state good if it might be possible Well you say well that is a good sign Are you utterly lost in your selves Blessed are the poor in spirit Dost thou mourn under the heavy burthen of thy sins Blessed are they that mourn Hearing of Christ dost thou highly prize him earnestly long after him Blessed are they that do hunger and thirst after righteousness And dost thou desire to take up Christs yoke though yet thou findest little power Why these be good signs and marks of Election as well as the other every thing must have a beginning Never leave till thou come to such a pass that thou canst prove thine effectual calling and shew it by good fruits But if thou hast none of these at all no sight of misery no burthen of sin no purpose to come out thereof but hopest to do well though thou livest after thine old lusts O hang down thy head go mourning all the day as one that hath lost his only Son Thou hast no mark of Election but of the contrary we pity them that have Tokens of the Plague upon them but these are infinitely in a worse case these have Gods Tokens upon them even of Gods Enemies and Reprobates whether these have cause to be jolly or no judge you Q. Whether can we be certain of anothers Election or not A. Certainly we cannot by the same certainty that we may be of our own but probably we may and very strongly of some as we may be sure in every true visible Church there be some Elect also we may know particular persons as John the Elect Lady and Paul Clement with others But for certainty we cannot as we know our own by the witness of Gods Spirit to ours and by the assurance of Faith therefore they are proudly conceited that think they have so much discerning as if they be in a mans company a few hours they can judge whether he be the childe of God or not fie upon this arrogancy The Disciples could not do so by living with Judas a good while together but askt Is it I There have been some have gone so far and carried it so smoothly as for sundry years they have deceived many not onely of the people but of wise and faithful Ministersts God knoweth the heart certainly we may guess and the more godly wise any is the better he can discern but very probably and by the judgement of charity we may judge more
c. on the contrary consider the woful estate of the wicked For what be they be they Kings Priests or Prophets no such matter Believers be so They be Kings Priests and Prophets but the wicked are the slaves of sin and Satan slaves to the flesh to their own lusts to the world What though they be rich yea though they be Emperors and not Believers they are the vassels of Satan and have nothing but their drudgery in sin and Hell for their own place as their desert Neither are they Priests but prophane ones let them stand off for the holy God cannot abide unholy persons they and their Sacrifice are abomination to the Lord They offer no Sacrifices at all of Prayer Praise or Alms or if they do its abominable because they offer not themselves soul and body to God first but they offer themselves to the Devil and him they serve with body and soul might and main Neither are they Prophets but dumb beasts not savoring of the mysteries of Gods Kingdom or if uttering any thing thereof yet their ill lives disgrace it again O that such considering their own base and the others happy estate would have an holy emulation to be as they and indeed nothing in this world is worthy to be envied but a Christian Humble therefore thy self for thy sin past turn to God for thy pardon in Christ and labor to have thy part in him and by him and by Faith in him thou shalt attain to be a Christian and so consequently a King Priest and Prophet and be enabled to the duties of the same An holy nation Here 's a third priviledge not meant of all the Jews but of the elect among them and of all believing Gentiles as Acts 2. 38 39. so called 1. Because they had the Oracles of God the Word and Sacraments which no other had This belonged to all the Jews True but it might be said that they onely had them which had the power of them to the conversion of their souls and Salvation and others had them not which had no fruit and benefit by them 2. Because they were sanctified and set aside by special grace to be holy ones to the Lords use Note then That All that be the Lords are holy persons that is Not onely having Christs holiness imputed to them but in whom God worketh inherent Righteousness and Holiness by his Spirit conveying vertue from Christs death to kill sin and from his Resurrection to raise them to newness of life to alter and change them throughout in soul spirit and body This though not perfect in any yet is sound and upright in them all therefore he gives them his holy Word and holy Spirit to work this and holy Sacraments to encrease it and its requisite that as God is holy so also all his should so be and these be they shall see his face with comfort no other and for these onely is Heaven prepared O let every man examine himself whether he be a sanctified person or not if yea Then 1. To thy comfort know hereby thou art one of the Lords number a greater priviledge then to be written among the Potentates of the earth There 's Consolation to thee thou wert elected and shalt be glorified 2. Seeing thou art set aside for the Lords use and sanctified in body and soul never defile thy self again or put any part of thy body and soul to any common or unholy use of sin or Satan In the Law it was ever most fearful to take any Consecrated thing as the Holy Oyl Shew-bread or Vessels and put them to any common use so is it that we should put Hand Foot or Tongue to any use of sin or corruption for any part of our souls or lives Oh many contrarily can let loose their tongue to impatient proud and most unseemly speeches yea and their bodies and mindes some to excessive following the world as they were wont and as worldlings do and some after their pleasures and vanities O that we would grow and abound in Sanctification that here having our fruit in holiness we may have the end everlasting life If not but contrarily you either live in prophaneness the open breach of some of the Commandments or be only superstitiously holy in some odde devotions and loose in other things as Papists and a number of old Folks or such as have a counterfeit holiness in the first Table and make no conscience of the duties of the second or contrarily civil persons that seem very just in the second Table but savor nothing of the duties of the first Table Know you are yet unsanctified persons and therefore out of Gods number you may be members of the visible Church where good and bad chaff and corn are but not of the invisible who onely are sanctified ones Let such be what they will be having Wit Learning Wealth Wisdom Civility all skill of Languages yea if they could measure the Heavens number the Stars c. and be not sanctified they are of the Devils rabble and shall perish everlastingly O that you would awake out of your courses What fruit have ye had or look ye to have therein The end of these things is death Come to the Word crave the Holy Spirit desire Pardon and Sanctification till this be you are not out of the state of Damnation and all things are impure to you Word Sacraments yea your Meat Drink Apparel c. A peculiar people That is a people proper to the Lord which he himself hath purchased and which he now takes as his own and sets great store by called therefore his secret ones whom he keeps under his protection to whom also he reveals his secrets his Beloved ones his Spouse his Love his undefiled as the Apple of his eye the Signet on his right hand whom he cannot forget In the flood he saved his Church when all others were drowned he saved Lot when Sodom was destroyed he makes more account of one Christian then of thousands of others If one of them pray it s so forcible that he says Let me alone and if thousands of wicked it s but as the howling of Dogs an abomination They are his glory all the world are dross to them vile persons and base The wicked though never so many are but servants to the Church as the seven Nations were to make the Land of Canaan fit for the people of God yea even then when they seem to dominier most over them they are but their drudges They as a wisp scour the Church to make it bright in the eyes of God but the wisp is to be cast into the fire they are Gods rod to bring it to obedience when that 's effected the rod is to be flung into the fire And No marvel though the Lord set such store by his Church seeing he hath been at such cost therewith as
boyl with corrupt lusts First he begins with cleansing the heart as from whence must come good conversation the onely true discerner of the purity of the heart The parts of this Verse are two 1. An Exhortation where we have both the maner wherein it s delivered namely by way of beseeching and the matter exhorted to namely To abstain from filthy lusts whereby we are to understand not such sins as be acted by the body but the lusts of the heart for even body and soul is flesh naturally that is sinful and corrupt Fleshly lusts that is sinful and carnal corrupt lusts such as have place in the heart ere they break out from those we are to abstain even to take heed they prevail not in us but resist and mortifie the same 2. The Reasons thereof 1. Because they fight against the Soul 2. They were and we are Pilgrims here not of this world therefore not to follow the lusts of this world but to minde Heaven and be Spiritual Dearly beloved We must know he dissembled not but spake as he thought and meant and felt Hence note What affection of love Ministers ought to bear to the people they have taken charge of If people have chosen one and entrusted him with their souls he is then to be between God and them O what a near conjuction and what great love must there be The Apostle writeth to the Corinthians That he was their Father and to the Galathians That he travelled in birth till Christ was formed in them and to the Thessalonians That he was affectioned towards them as a nurse cherisheth her children He loved them at the heart root and was content not onely to take any pains for them but to lose his life for their good as a good Shepherd Love also being so necessary a duty in the people as without which nothing can go aright as it should and that most are full of self-love but very cold in love to their neighbor Ministers must be very much and often in perswading hereto and the several parts thereof consisting in giving forgiving patience and forbearance and doing all good both to their souls and bodies and that both by word and deed and that not onely by precept but also patern But chiefly this is the Reason he should be so full of love to the people that they may be moved the more by his Ministry and it may prevail the more effectually with them when they see that whether it be admonition or rebuke yet it cometh from one that entirely loves them in the Lord and is hungry of their souls and desires above all to win and gain them to God which would be above all riches to them if not our nature is sickly and full of self-love If we think our selves not to be loved we make little use of whatsoever we are taught though this be indeed a fault in us for the matter it self ought to move us But as if the sick person knew the Physitian to be one that besides his skill bears him good will it will make him willing to take physick of him whereas if he thinks he bears him no good will he cannot be brought to meddle with him or take any thing of him so it s with them that are well or ill perswaded of their Pastors love towards them Therefore the Minister ought to provide for this for what is the joy of a Minister but to see the fruit of his labors and that he does good and gains men home to God sees knowledge and conscience wrought and people converted Oh what man sows and looks not to see it come up grow and have a crop who plants a vineyard and looks not for the fruit thereof and shall we onely lose the most precious labor and seed and study and preach as we care not whether it do good or no and never look after it God forbid 1. This teacheth Ministers their duty to love the people tenderly them not theirs By reason of the contrary there 's so little good done some live altogether from them others live with them but so that it were better they were further off 2. It teacheth people to profit by that which they hear though not delivered haply with such hearty affection as it ought for its Gods Word however but especially look that being delivered in love and unfeigned care of your good you take heed that you despise not the same lest one day it rise up in judgement against you He had before described them as Believers and excellent ones now here he calls them Beloved yea Dearly beloved Hence note That The Saints or they that be endued with Grace and the Image of God are to be the objects of our love This is worthy love commands love wheresoever it be seen True we must love all because we know not who may be the Lords haply even such as are yet bad and love that part or parts of the Image of God we see in any but where we see the true Image of Grace and Sanctification in any they be the parties which are chiefly to be beloved we are to do good to all but especially to the houshold of Faith we must love all but brotherly kindeness is to the godly as our Brethren yea fellow-members yea among Christians we must love them most where we see most Grace and be most familiar with them affect them most and most regard them 1. As they be led by an ill Spirit who love either all alike or those worst which shew most tokens of towardness in Religion making as much or more account of a civil person then of one truly Religious 2. So let people strive to grow and exceed in grace that they may get the highest and largest room in their Ministers heart which be faithful which howsoever the world makes little account of yet they that are wise know that their sentence and love is to be regarded as the Testimony of the Church is a great matter either for a man or against a man so of a Faithful Minister and if such a one give a full and large Testimony of a man it s a Crown to his head above all his wealth if his Testimony be against a man or a weak doubtful Testimony it s an hard case If a Minister have joy of a people and may give a chearful account of them to God its profitable for the people The contrary is grievous I beseech you He had power to command them being from God in a thing for their own good and so necessary but he saw their toward disposition therefore chose rather to use entreaty Whence note That It s the duty of Gods Ministers to be wise in their delivery of the Word and when they see that loving beseechings and entreaties will be as profitable and prevail as much then so to do rather then use any other course True it is the
Minister hath power to command the people being in the person of God and for their own good to flie from things hurtful and follow things profitable for themselves Paul might have commanded Philemon but being perswaded of his forwardness he rather entreated so must we as they that set in a joynt in a tender body stroke and stroke softly and anoint the place and so put it in the place ere the party be aware yet upon occasion we may both command and threaten as the same Apostle elsewhere and John the Baptist and our Savior himself as when we have to deal with stubborn and disobedient persons or such as have fallen into foul sins or are secure and dead-hearted or are revolters and backsliders then I say are we to deal more roundly and severely knotty logs must have many and hard strokes as a rough horse an hard rider when we have to deal with toward and well disposed tender hearted ones or afflicted then are we to deal otherwise and here is required the wisdom of the Spirit of God to discern what is meer and this must be considered of before hand Abstain from fleshly lusts Now of the matter of the Exhortation By fleshly lusts are meant not onely acts of sin breaking out in the body but the inward lusts that are in the heart though they should never break out for even the heart and soul is flesh as well as the body and fleshly even corrupt and sinful as the sinful lusts of unbelief impatience hardness of heart hypocrisie rebelling against that which is good weariness in well doing pride anger envy self-love covetousness uncleanness uncharitableness and the like These we must abstain from even labor against that they prevail not in us yea to subdue them quite Now in that he gives his Exhortation to such as they were whom he before described We may learn That There are remnants of sin abiding in the best of Gods Servants and will be while they be here They shall not lay down sin wholly till they lay down this flesh They are sanctified but in part through out but not perfectly corruption is not in one part and grace in another but grace and corruption joyned in every part and faculty of body and soul and thus it hath ever been Hence it is that we scarce read of any in Scripture but taxed for some infirmity and weakness as Abraham with some little shifting for himself when he said Sarah was his sister Sarah for her unbelief Moses for speaking unadvisedly Job for cursing his day Paul and Barnabas for being stirred the one against the other And this the wise and good providence of God hath so appointed for he could sanctifie us perfectly at the first but it s not meet for then righteousness should not come onely by Christ for if we were not onely perfectly justified by Christ as we are but also perfectly sanctified by his grace then might we stand before God with confidence and boldness in our own righteousness and need not to have the righteousness of Christ continually imputed to us Besides the Lord would hereby humble us that we should not be proud of any gifts or graces that he bestoweth on us more then we had or others have but be kept still humble when we see these corrupt lusts sticking in our nature which may more justly provoke wrath against us then our good actions procure favor as Paul lest he should be lifted up through the abundance of revelations had a prick in the flesh even Satan working upon his corruption and strongly tempting and as it were boxing him to humble him Therefore no man hath cause to be proud of any grace not only because he hath nothing but the meer mercy of God but also because if he consider he hath such remainders of sin still in him as if they be laid in the Ballance with his graces might be of more force to condemn him then all his graces to procure favor to him Further hereby we are held continually in exercise and made see our need of the Word Sacraments Prayer and the help we have one of another while we live 1. We are not to expect the perfection of any here though Gods Ministers are still to call on the people to grow towards it yet they must rejoyce even in their proceedings to it and bear with some weakness and wants and people must not think their Ministers can be perfect without blemish either knowing or suspecting some infirmity in them to esteem meanly of them or their Ministery or gifts so drowning all their graces God forbid It s well 1. We know no sin our Minister lives in 2. No corruption he yields to but that he is in strife with his corruption and counts it his burthen this we should cover with the lap of our love The contrary is in the world If a Minister have any imperfection though strived against by him and seldom or never shewing it self and have never so many good graces yet the same shall still be cast in his face and tost from one to another and all his gifts neglected and that oftentimes of those that live in soul sins or are an hundred times more foully overtaken of the same or some other Husbands look not for perfection in your Wives nor Wives in your Husbands thank God they be godly hating all foul sins and striving against corruptions look for these and cover them else lovingly help to cure them in time convenient but look on their graces some man that is himself carnal and hath a professing wife so narrowly views her as if he spy the least imperfection it s cast in her teeth as if she should be perfect though he be never so far off from perfection Let none look for Christians that profess the Gospel that they can be altogether without blame yet let none take up this as a good excuse and shelter for them yea say they It s true as the Preacher said to day which I liked well that we are all sinners some make themselves so holy and profess such zeal as if they were without sin or wiser then all their neighbors when they be no less sinners then others Well let not these carnal or prophane and civil persons think to scape away with this or be hid in the number of sinners and scape as well as others God will finde two sorts of sinners such as live and lie in sin indeed workers of iniquity and such as having been unfeignedly humbled and obtained pardon of sin and truly repented have yet corruptions which they hate and strive against and are heartily sorry when they have been at any time overtaken thereby and yet the world bless themselves herein What are not all sinners I pray yea and you shall have them that will dilate of any infirmity that a Christian hath and stretch it on the tenters when themselves are polluted with foul sins 2.
them betimes then we prevent evil actions The worst action was at first a thought which if it had then been resisted and cast out would not have proved so deadly as we now finde by woful experience for want of this sin grows from one degree to another till it be ripe If we thus resist and cast them out though they be our sins God will not impute them but pardon them in Christ and this may comfort us but yet because it were best not to be troubled with them or commit them at all we should even long to be with God when having laid down our bodies we shall be wholly freed from them But in the mean time let us thank God in Christ Jesus and say It s not I but sin that dwelleth in me when we do to the uttermost of our power prevent them and those we cannot yet we resist earnestly The world make little account of thoughts but let them flie out and the heart range whither it will whether on the Lords day or at other times when duties are performed and no marvel for they make no conscience either of their words or actions even on the Lords-day But they shall one day be called before a Judge that knows them all and made them without them who will condemn them for them Which fight against the soul The first Reason and that of greatest force that which fighteth against our principal part we had need resist manfully but thus do fleshly lusts for 1. They hinder the good thoughts we should have in stead of them and so make us do duties untowardly 2. They egge and entice us to evil and steal away our hearts from God and his obedience as an Adulterer enticeth and draweth a mans wife out of her husbands company so do these draw us from God and so pollute our souls which made the Apostle to complain That they rebelled against the law of his minde and led him captive he was yoked and made to do the evil he would not and so on the contrary 3. They fight against the peace of our Consciences for these make us guilty and so hinder our quiet for as well-doing breeds peace so evil-doings disquiet 4. They seek indeed the ruine and destruction of the soul for the wages of the least of these is death These not resisted or not repented of will surely cause damnation and these in themselves deserve no less 1. How ought we then to watch against these with all diligence as they keep watch that be besieged by Enemies 2. Take away from them all means of nourishment and starve them as besiegers do by their besieged adversaries 3. Mortifie them all we can else they will destroy us If we live after the flesh we shall dye It will not spare us we therefore must not spare it we must admit of no reconciliation no ransom this is holy and lawful revenge But contrarily there are not a few Christians 1. Which do not watch against their lusts and thoughts but let them come and go at their pleasure and take little or no notice of them or not as though they sought their destruction nay how few once regard their thoughts especially such as have no consent How many come and go and no account taken of them 2. Which rather minister matâ—er to their lusts for their nourishment as to their pride to anger to wandring thoughts by letting their eyes and ears be at liberty 3. Which do not mortifie them nay bear with them and speak favorably of them and not as if they were deadly Enemies Oh people little think of the danger of these lusts else they would otherwise do If any lie in wait to hurt us in our bodies we watch to resist them and its wisdom or if any come to rob us we cry out Oh he seeks to rob me and get away my goods or if one should sue us for part of our Land What a stir and opposition do we make What a madness is it then that these which fight against our souls we suffer to go in and out at their pleasure without any check entertaining them rather as friends then enemies If one should strike at our leg we would fence it if we could but if he drive at our head then much more If one would thrust us into the arm we would avoyd all we can but if he go about to stab us at the heart then much more so should we most of all for our souls These lusts pretend friendship but they are Enemies fighting Enemies an Host as the word imports against our souls O let us be wiser and deal with them as deadly Enemies O our fault herein If some come and tell us this night some be pointed to rob us or there is one lies in our field armed threatning to kill us as we come that way O I thank you good Neighbor say we that you would tell me I shall love you while I live but if any come and tell us of a Lust Pride Covetousness Hastiness that is in us he had need behave himself wisely in the doing of it that shall have any thanks for his labor nay not one of many but will take it ill and snuff and think the worse of him O what folly is this to bear with such deadly foes 4. If these inward lusts fight against the soul if these ill thoughts yea the least of them be enemies to the soul and must be resisted What then do the ugly sins and abominable speeches and actions of the wicked These wound and pierce the soul most deeply their Oaths Cursing Drunkenness Prophanation of the Sabbath Whoredom Oppression Lying gash the soul most fearfully and kill it at last eternally What mad people then be most of the World which love and live in the practise of these thus murthering their own souls As the man that was possessed of a Devil broke all fetters so do these kept among the graves so do these in Alehouses cut himself with sharp stones so do these with ugly sins If a man seek to make away himself stab himself or cut his own throat we say He is beside himself its time to binde him when the World therefore gash themselves and stab themselves with their vile sins are they not mad yea so much more then the others as the soul is better then the body As strangers and pilgrims The second Reason Hereby are meant such as are out of their own house out of their own Nation which he speaks not because they were out of Canaan and dispersed in other countreys in that sence he called them Strangers in the former Chapter not in a worldly but in a Spiritualsence namely in respect of the Kingdom of Heaven which was their Countrey and from which wandring here in this world they were absent Hence Note that All Gods Servants and Believers are Pilgrims here in this world This is not their Countrey They
hearing something out of the Word or after some affliction or after they have been ashamed with some sin O they will do thus and thus who alas never labor with their heart Some say Give me but a shilling from you and I le never come at such a place never game more c. but alas it s not so soon done as said They dig not deep enough they work not under ground the heart 's let alone all this while they think to cut off the sprouts but while the root is whole they shoot our again Many at variance are made friends and promise and think for the present so to continue yet not conscionably looking to the beginning and root Pride Self-love Wrath and such lusts but suffering them to abide there still alas they break out again presently Our Savior saith He that is angry with his brother unadvisedly shall be in danger of the judgement c. Hence comes Racha fool and murther now if a man think to keep his hand from murther and his tongue from Racha and such distempered speeches and yet suffer wrath in his heart uncontrolled unrepented and unpurged the other will break out Hence is it that many make such fair promises but perform nothing nay while together because they have not the grace to seek the washing of their heart from all sin 3. It teacheth Christians to be much occupied in searching and knowing their hearts and the corruptions and lusts thereof and still be purging out of these so shall we do much work at once else though we covenant not to be so worldly c. as before yet if the root of Covetousness Unbelief and Pride be let alone we will to it again So if one should say I will not break out but live peaceably with my family and neighbors yet if high mindedness and anger continue we shall be deceived and shame our selves and thus do many Christians Having your conversation honest c. This is all one with that of St. Paul To live holily righteously and soberly So that It s not enough that we have or pretend to have a good heart and pure conscience but we must also have a good conversation outwardly we must not onely approve our selves before God and Angels but also before men we must have a good outside as well as a good inside we must so walk as men may see by our actions speeches and our whole behavior that we be the servants of God and minde to go to Heaven Thus walked Abraham Job Zachary Elizabeth with others we must thus walk both for the winning of others on and for the good report which we should be careful to procure to our selves it being better then much silver not that we must do good Pharisaically for the speech and praise of men onely which is base and hypocritical for we are first to aym at Gods glory yet we may desire also so to live as we may give good example and get good report while we live and a good memorial when we dye and again God will be served both in body and soul as we look to be glorified in both 1. This stoppeth the mouthes of carnal men that being dealt with for faults in their conversation either ill done or good not done they straight rid themselves with this answer and blinde them that deal with them that they cannot see to take them as they think O we have as good an heart as you or any and God knows my heart and I have a good conscience God knows all and he shall be my judge yea he will indeed so be and that too soon except thy conversation be better for deceive not thy self by thinking thy heart is good which affords an ill conversation a merciful heart that hath a niggardly hand a chaste heart that hath a wanton tongue and behavior a godly heart that can prophanely spend the Sabbath in worldly matters But what if one should grant your heart were good is that sufficient Is it not meet your hand and whole conversation were so Did not he that made that which is within make that which is without also Numbers care little for their conversation are not over nice and curious about that so that they be none of the worst they think their condition good enough 2. This rebukes those that blame men and reproach them for their profession of Religion O you are of these Professors O what a wretch art thou that darest controle another mans nay Gods servant for doing his masters Commandments Hath not he enjoyned us that our light should shine and that we should confess him in our several places If thou beest not also a Professor be it known to thee the Lord will one day profess he never knew thee and bid thee depart as a worker of iniquity And what dost thou profess thy self that railest on him for professing himself the servant of God The servant of the Devil and one of the Malignant company the son of the Bondwoman even persecuting the children of the Promise therefore one that shall never be heir with them but shall one day wish to be shrowded under any of them but shall not be able And what is his fault he is a Professor The Apostle saith They profess they know God this he blames not and take heed thou dost not but the latter part By works they deny him blame that if thou knowest it Having a shew of godliness this is praise-worthy and every man must have it But have denyed the power of it if thou know this blame it but I would wish you to take heed that you meddle not with their Profession to discourage them from it Conversation Not some few actions where and when they list but our whole conversation must be good in one thing as in another sutably We must have respect to all Gods Commandments else shall we be confounded God spake all as well as some and so joyned them together that they may not be broken asunder God can abide no halving though the Devil be so reasonable and manerly Whatsoever we do in word or deed must all be done to his praise This includes our general and particular callings duties of the first and second Table all places all times to serve God in holiness and righteousness all the days of our life This rebukes those that would be counted honest men and yet do but what they list Some will yield in all great matters but in some small things as they take them as when they say By their Faith and Troth they must be born with especially if true so a game or two at Tables or Cards and if it be on the Lords-day in company of their equals especially of their betters talk thereon of worldly businesses at their pleasure But he that breaks the least Commandment shall be little
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
we know no Reason we should be subject to them He answereth you are free indeed I confess Christ hath purchased and that dearly a happy and blessed freedom for you but this as every other good thing may be abused and stretched beyond the reach thereof as you do this for it s not such a freedom as sets you at liberty to do what you list or to shake off Government and live at your pleasure and which is not to be used as a cloak of naughtiness and carnal liberty but you must use it as those that be freed from sin and the Devil but not from God and your obedience to him but to be his servants and so to obey him as in all things so in this amongst the rest even in obeying Magistracy which is one of his Commandments Here three things are considerable 1. The liberty of Christians As free 2. The abuse of Christian liberty not using your liberty as a cloak of maliciousness 3. The right use of it but as the servants of God all needful to be known that in a right maner we may use our Christian liberty to the glory of God our own good and the benefit of our brethren As free Freedom presupposeth bondage By nature we are all bound till we be freed through Christ. 1. We are all guilty of Adams sin born in Original sin infinitely defiled with actual rebellions whereby we stand under the wrath and curse of God and all evils in this world and that which is to come for ever There is no curse in all the Scripture threatned or executed or any other that God hath in his infinite store-house whereunto we are not lyable and daily subject God is just and no whit of this can be called back a fearful condition 2. We are all the very vassals of Satan and slaves of sin taken prisoners of him in the fall and we have no power of Soul nor part of body but are all fast bound to his will our understanding darkness it self our will altogether averse and rebellious to that that is good carried forcibly to all evil as are also our affections and other parts The Devil holds us as a Captain doth his Castle naturally he rules in our hearts at his pleasure till through Christ we be delivered out of this power of darkness He is the strong man that keeps the house till a stronger then he comes which is Christ alone We have no power to think a good thought to stir a finger in any good though about the matter of our Salvation Our wisdom is enmity against God All our thoughts are onely evil continually It s as impossible for a natural man to do any good as for a bramble to bear grapes or figs nay which is worse and makes up our bondage we cannot see we be in this case believe when we be told it desire to come out of it as being weary thereof nay we delight in it think it the onely liberty spend body goods name soul and all in the service of it the basest master and most cruel the basest work and most woful wages and this yet is worst that we like of it and liberty being offered we loath it No vassal among the Turks that hath been there never so long but yet retains a free minde he would be gone if he might or could tell how but such are not we we have no desire from Satan or sin our bondage being thus made known unto us we are a little the fitter to listen to the freedom here spoken of we being in this most woful bondage God of his infinite mercy found out a way a strange way to free us and that was by Jesus Christ who hath procured our liberty and makes us free This is called Christian liberty because it s purchased by Christ for Christians namely Believers and no others Its a Spiritual and holy freedom not Civil such as the Jews looked for even great advancement in an earthly Kingdom or the Anabaptists dream of which shake off Magistracy nor Carnal such as that of the Libertines which live as they list in all silthiness and procured it is by Christ alone no other could do it It stands in these four things 1. Through Christ we are freed from the wrath and curse of God and all the punishment of our sins here and hereafter and this he hath done by his precious blood having redeemed us and became also a curse for us He was arraigned before a worldly Judge that we might not be arraigned before the Judge of the whole world He was condemned that we might be absolved He dyed that we might live He hath become our surety and so freed us from the wrath and justice of God and his payment was most royal because he was God and by his Resurrection he declared that it was full and perfect So that now to all that believe in him there is no condemnation It hath nothing to do with them for though God be just and will have it once paid yet not unjust to require it twice 2. We are freed from the service of Sin and the Devil which he hath done by the vertue of his Word and holy Spirit working faith in our hearts So Regenerating and Sanctifying us washing us in his blood enlightening our understandings renewing our wills reforming our affections and whole man working a quite change from that was before an hatred of the sin that before was onely loved a love to the good that before was not regarded yea of all sin and of all good with some power to resist and overcome the one and perform the other so that though Satan tempt us yet shall he not have us at command as before though our heart and flesh lust after evil yet the Spirit resisteth it and provoketh to good and sin reigneth in us no longer Thus were Zacheus the Jaylor and Mary Magdalene quite altered from that they were before So among our selves through Gods goodness they that understood nothing to purpose are now enlightened and ashamed of themselves in respect of their former conversation hate their sins and old companions and are turned to love God and to delight in his Word Saints Prayer good Duties have tongues that cannot now speak for their liyes as before but are ready to speak gracious words which before they could not and where before they were lame to any good now they are active and can finde their legs now to carry them to goodness but we are only thus freed in part we cannot do what we would as we would and oftentimes also we do also what we would not yet shall we draw vertue from God by his Spirit in the daily use of the Word Sacraments and Prayer to be more and more freed therefrom till at last we shall attain the same even perfect freedom in glory for ever 3. We are freed from the rigor
it s not the glory of Serving-men to make those drunk whom they can get into the Cellar and thereupon rejoyce Poor woful Creatures that little think that for this they shall one day come to Judgement and their jollity be requited with everlasting torments in Hell If they must answer for every idle word and for such pleasures though in themselves not unlawful wherein they have regarded neither time place person measure nor end how much more for their wicked companionship in Swearing Blaspheming filthy talking Prophaning the Lords-day and the like Such would one day give the whole world if they had it for one hour to repent but in vain They now treasure up wrath to themselves and as they now delight in evil company so shall it be said unto them Go ye cursed of my Father c. There there shall they enjoy their company in whom they have so much delighted but to their further Torment 3. It rebuketh a marvellous fault in Christians that so little regard one another so seldom meet together or when they do spend the time to small purpose not edifying one another as they should do Some through Pride are so conceited of their parts as if they did not stand in need of any as others think themselves too good to converse with any and others through covetousness will not spare any time this way But time was when Christians made much one of another and often in simplicity and plain-heartedness met together to talk of good things and to further and strengthen one another and then Religion prospered and people grew in grace but now though there be more knowledge there is less zeal and true-heartedness and this is the cause of the decay of goodness amongst ancienter Christians when the brands are pulled in sunder and the heat decays the fire goes out Welfare our yonger Christians which cling together Beware you that have been long professors lest they that set out after you outstrip you and go far before you which many may see to your shame O is it not pitiful that when Christians meet the time should be spent in worldly talk without neâ—d or in vain idle frothy talk of News or other folks matters and things of no edifying This comes to pass sometimes through want of matter their hearts being barren of good things sometimes for that their hearts and mindes are earthy and delight not in those things Hence it cometh to pass that Christians become the worse one for anothers company not a few leaving an ill example and savor behinde them to the poysoning of others this is hard in Christians let us strive by all means that this may be amended To this end these Rules are to be observed by Christians in their private meetings 1. That they do not hereby neglect their Callings to the hinderance of their families except it be an extraordinary case of heaviness of minde when a poor soul for a while will borrow a little of the body as he hath beguiled the soul before so to procure comfort for thus shall they open the mouthes of bad people against Religion as if it made men idle 2. Break up at reasonable times and that for avoiding of offence especially if there be other then our own Family yet as often we sit up till midnight at Cards c. so at some times we may take more liberty herein 3. Keep within bounds for the business in hand they must not meddle above their reach as some in expounding the Scriptures plunge themselves over head and ears they must wade as the Lamb as far as they see ground to presume further is dangerous and leadeth into Error besides the abuse of Scripture Neither must they meddle with Church-Government and matters of controversie it s the Devils policy to set such things abroach to hinder more profitable matter and that there may be jangling no godly edifying In stead of these they must confer about points lately heard or about their own spiritual conditions doubts temptations and the like or about the lets and means of faith c. 4. Though there should fall out some differences yet they must not fall out in wrangling and contention but though they are in the right break off for the time to avoid contention Neither must any be so conceited as to stand upon their own wit and skill but refer themselves unto those which have their senses exercised to discern between truth and error 5. That none desire to have all the speech but be willing also to hear others for some that are not so forward in speech may yet put in his part to as good purpose as they that think well of themselves 6. That they avoid medling with other folks matters or censuring others this is an ill use of meeting together especially their Ministers Sermons wherein they should take every thing well that may be so taken and before they blame any thing they must be sure they understand and are not deceived or mistaken yea and then it must rather be humility to inform one another then to censure them with over-much harshness and boldness and to blaze the same abroad to their disgrace Many through their indiscretion do their Ministers much hurt and put them into strange courses of invectives whom in meekness they might easily win and so mar a good cause with ill handling Thus of their Fellowship Fear God This is the fountain whence as well the forementioned duties flow as those which follow and all other must be performed They must be such as will stand with the fear service and duty we owe unto God But God is perfectly good and we are to fear nothing but that which is evil We must fear to offend God and stand in awe of him This is not slavish in respect of punishment either inflicted or threatned such as Ahabs Belshazzars c. but Filial which cometh of love especially yet with consideration also of his Majesty Glory and Greatness This is often commanded and throughout the whole Scriptures highly commended as being the beginning of wisdom the whole duty of man a spur to obedience whereof these are infallible signs To hate sin and depart from evil every sin the inward as well as the outward secret sins as well as open such as might seem advantagious as well as others unlike those which will say thereof It s nought indeed and we should not do it but flesh and blood is frail God help and so living in it To keep the Commandments all the Commandments all the Commandments always yea always with delight To tremble at the Word as also at his judgements The want of this is the floodgate of all Iniquity Prophaneness Security Hypocrisie and hardness of heart utter Enemies hereunto This is the preserver of the heart against evil and temptations a main provoker unto that which is good when we would yield unto this or that temptation commit this or that
evil slubber over this or that duty up starts the fear of God and saith Nay that must not be yielded to O the marvellous priviledges and sweet promises annexed hereunto Such as fear God need fear neither Hell Death Devil nor Judgement they need not fear Poverty Sickness or Persecution for either they shall not befal them or be sanctified to them O how should we labor to encrease herein by considering Gods greatness and our base poverty together with his justice against sin throughout all ages yea considering his wonderful goodness in himself to the Land to our selves both for soul and body who is not to fear such a glorious such a merciful God but notwithstanding both of his mercies and judgements plentifully manifested who doth truly fear him There 's indeed little fear of God in the world in England in most of our Towns O the fearful condition of such they have cause to fear all things they see as if all did conspire their ruine which also sometimes falls out as the Lord threatned by Moses Were not people hardened bold nay desperate they would not thus shake off Gods fear O let such haste out of this case O labor to get assurance of the pardon of your sins and so turn to God and walk in his fear Go not away hence to live loosly any more as heretofore you have done but fear the great Lord of Heaven and earth who is able to plague you both in Body Mindes Goods Children here and hereafter rear him that hath made thee fed thee and kept thee out of Hell and hath been so good to thee every way yea and will yet do more to thee if thou turn to him Honor the King For the coherence of these words with the former Note we 1. That the duties to God and our Neighbor the duties of the first and second Table are to accompany one another they must not be sundred God hath knit them and they must go together He that loveth God must love his brother also The second is like the first promises are annexed to the performance of both punishments threatned for the breach of either He that commandeth the one enjoyned also the other 1. This rebuketh such as make shew of great zeal in the duties to God and of his worship but in the mean time make no conscience of Deceiving Oppression Falshood Backbiting Idleness and the like break their word and promises wrong men in their bodies goods chastity good-names whatsoever such make their Religion is vain The Prophets cryed down such hypocrites in their times there 's now no less cause so to do Let men joyn both duties together and justifie the truth of the one by the other else as we commonly say He that will swear will lye he that will lye will swear he that makes no conscience of his duty towards his Neighbor makes no conscience of his towards God This rebuketh also such as are very civil and just in their dealings sure of their word and kinde neighbors and yet make no conscience of the duties of the first Table regard not the Word Sacraments Prayer publike or private the observation of the Lords-day and the like O they delight not in these they savor not of such things Howsoever the world count such right honest men yet is God little beholding to them What though they give men their due if they defraud God of his what though they steal not from men if they rob God of his Sabbaths and times of worship which he challengeth as his converting the same to their private uses Let the world think as well and as highly of these as they will wherein they do well they are to be well thought of they are not such as can abide the tryal of the Word neither shall be able to stand before God on the great day but as they have sundered that which God hath coupled so will he if they repent not sunder them for ever from his Kingdom 2. That the knowledge and fear of God is the fountain of all our duties to men in their several places none can be a good servant indeed a through good servant one to be trusted with business of weight with hope of blessing and success as Eleazer Abrahams servant but such a one as feareth God So according to the Text no man can truly honor the King and be an absolute good subject except he fear God no man will honor him from his heart as he ought nor obey him for conscience sake nor pay duties chearfully venture his life for him faithfully and pray for him heartily but such as fear God This is the onely sure bridle all others of credit fear c. will break to keep people in duty where this hath been wanting there have been mutinies and risings yea what else can be expected where this bears not sway 1. Let all that fear God shew it in their several places by the performance of their duties to men especially of subjection to their Governors that so they may bring the same in esteem and procure credit thereto 2. Would any be good Subjects let them begin at the right end perform their duties in the right maner even for conscience sake as being required of God Thus shall the Prince be much the better for them and they themselves have comfort in the performance of the same Thus shall not they dare fail herein for fear of the highest whereas worldly men perform theirs meerly for fear of men 3. Magistrates are to trust those most which do most fear God and accordingly to use them kindely and countenance them as being indeed their most loyal Subjects yea to further the Gospel what in them lies whereby people may be brought to fear God that so they may prove true and loyal to themselves and so adde strength to the Kingdom Thus of the coherence For the words themselves Honor the King I have already spoken at large of the duty contained herein Know we onely that by the King here is meant Caesar who was an Heathen Emperor one that intruded himself ruled tyrannously and was an Idolater and by Honor not Divine and Religious honor for that is due to God alone but Civil worship and honor The difference between those is not in the outward gesture of the body or bowing the knee but in the intention of the minde Divine is when we bow both knee and heart and soul to God and that for his own sake as the Lord of Heaven and Earth and the Author of all good to us to whom we pray when we want it and whom we praise as the Author of any mercy for soul or body Civil is when bowing the knee yea and the affection of the minde to men we do it yet for the Lords sake and as the Lords instruments and whom he hath set over us for good as excelling us in gifts and graces to whom we
any thing better becoming us then to please God with all our might Hath he not made us and chosen us to life before the world given his Son to dye for us and save us given us his Gospel and Spirit hath prepared a Kingdom for us and will we not please him yea if a thing stand with our profit though we know it will displease him can we be content to do it O that we should offend so good a God and so merciful a Father as he hath been unto us O do we endeavor to please him whosoever be thereat displeased whatsoever we lose or whatsoever trouble we bring upon us But O the monstrous course of this world that of all things cannot abide what pleaseth God! that so live as if God had nothing to do with them as if they were neither in his debt nor danger as if they were not afraid of them or he could do them no hurt Are you not woful creatures that thus abuse God Are you not in his debt Who gave you these Bodies and Souls who fashioned them whence was it that you were not Toads Monsters mad persons and fools who hath maintained your lives who hath kept you that you have not been ere this consumed or are not now in hell Art thou not in his debt who hath let thee live under the Gospel the means of saving thee denyed to most of the world Should you not then please him Art thou not in his danger Cannot he make the earth to swallow thee the worms to eat thee up Can he not smite thee with an incurable disease in thy bowels Can he not strike thee with madness cast thee upon thy bed and there forsake thee and give thee up to a desperate minde Is he not able to send thee to Hell ere night Can he not make every joynt of thy body every tooth of thy head so to torment thee that thou shalt be weary of thy life Canst thou promise thy meat shall nourish thee or that when thou lyest down thou shalt have one wink of sleep for pain of body or vexation of minde or shalt ever rise again When there is the greatest hope of fruit cannot he in one night by a Frost destroy it all Do we not stand at his courtesie for every shower of Rain for the Bread we eat and every thing else and should we not then please him If he smile on us whose frown need we regard If he frown whose smiles can do us good Who can stand before him when he is angry He rendeth the rocks and maketh the mountains to tremble O that any through fear or to procure the favor of any or for any other by-respects should displease him For this is thank-worthy or acceptable Whence note that The actions of Gods Children done as they ought and may be done are pleasing to God howsoever they are not as the Papists from this and the like places affirm Meritorious They are pleasing to God as being done by such as are justified by Faith in Christ the weaknesses of their actions being covered in his Death and Obedience 1. This is a great comfort unto all such as can prove themselves Gods Children and strive to do their duty in the best maner they can though the same be done weakly yet being done in truth is pleasing to God then which what greater joy comfort and encouragement unto any duty can be wished 2. This may be a terror to all that cannot prove themselves justified persons they never did that thing throughout their whole lives that pleased God A carnal man can no more make a good action then a Painter or Carver can make a living man The actions of unregenerate men want a soul. Till a mans person please God which is not till he be justified through Christ his actions cannot but displease him Even the sacrifice and prayer of the wicked is abomination before him What joy can a man have when being old and full of years he cannot truly approve that ever he spake thought or did that which was good Did men believe this they would endeavor with all speed to come out of their unregenerate condition If a man for conscience towards God endure grief c. Here he shews the maner how servants must do their duty to such unconscionable Masters even for conscience towards God because God so requires the same for if servants should bear quietly with such a Master and do their duty because they know no remedy know not how to help themselves or know that though he be wondrous hasty and boisterous yet to them that can bear with him and let him alone he will be good and bountiful whoso do their duties I say for such respects please not God neither shall have any reward with him what we do for conscience towards God is pleasing to him not otherwise whoso looketh asquint at profit pleasure honor credit favor of this or that man or the like is far from pleasing God whoso doth for conscience sake may with comfort look up to God in life and in death This rebuketh the common sort which do many duties and abstain from many sins but not in a right maner for carnal and sinister respects and not for conscience towards God Such hypocrites shall have their portion with the hypocrites Q. How may we know whether we do our duties for conscience sake or not A. By these Notes 1. If we make most conscience of the greatest things first and then of less in their place and so of the greatest sins for God hates greatest sins most as in Dâ—â—id of whom it s said He walked in uprightness all his days saving in the matter of Uriah He had other faults rashness towards Nabal pride in numbring the people rashness to believe Zibah yet that against Uriah was the worst of all Greatest sins rob God most of his glory do most disgrace the Gospel make greatest wounds in our souls procure most numbness and hardness of heart and greatest outward punishment we must make conscience of all but especially of the greatest Such as seem very earnest against some small things and make no account of greater are Hypocrites like the Scribes and Pharisees which strained at a gâ—at but swallowed a Camel Such were the high Priests they made conscience of putting the thirty pieces of silver into the treasury which Judas returned to them but made no conscience of putting Christ to death They made Conscience of going to the Common-Hall least they should be defiled and made unfit for the Passover who yet made no conscience of shedding innocent blood So the Papists stands altogether upon meats days and such trifles of their own devising making no conscience of Gods great Commandments of the 2 3 4 c. So many among our selves will speak very hardly of some small blemishes in a Professor and Oh! is this agreeable to Gods Word c. who
which should make us loath our selves that put the innocent Son of God to such things which we had justly deserved Oh! How should we hate sin and love God and Christ Jesus for ever and ever But how could it stand with Gods justice that he should suffer being every way innocent and we which were guilty persons should go free Christ was an able surety to dye and overcome death and he was willing and the Father could not refuse one in our own nature to undertake for us to satisfie his justice and free us Here also we may see how we stand righteous before Almighty God though we be not perfectly righteous though not at all till we be sanctified and then but in part How even by the righteousness of Christ imputed to us and reckoned and made ours by Faith which is not an imaginary thing as the Papists scoff at it but a true and real righteousness for as Christ was no sinner yet was counted as a sinner and being so accounted bare the intollerable weight of our sins so we by his righteousness imputed stand verily and truly just before God and shall be saved 2. This should teach us to labor for innocency of life The more means we have and the more shew we make we must be the more careful to walk warily as they that have many observers some that will be grieved if we do ill and many as the Devil and the wicked that will rejoyce Let the forwardest Towns and persons take heed to themselves that they be innocent in their example you may do much good this way else much hurt look to your selves you are watcht and that narrowly 3. If he suffered and that patiently who never offended God nor man but was the most pure and innocent Son of God how much more should we who never suffer but our hearts can tell us we have deserved the same and ten thousand times more through our sins against God we have small cause to be impatient but must submit our selves hereto yea we have not onely sinned against God and so deserved all evil and that God should make us a Reproach a By-word a Scorn of men and a Threshold for all to tread on but we have sinned against our Magistrates against our neighbors yea against them that misuse us whosoever they be for want of reverencing them praying for them doing our duties to them not carrying our selves so innocently towards them nor so wisely patiently unblameably as we ought so that though we deserve not to be thus dealt with for this that we are punished for yet in many other things we do Submit we our selves therefore in all humbleness of minde and patience What are we sinful creatures too good to suffer when as the Lord of all and he that was the Son of God did yet suffer Verse 23. Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously HEre 's our Saviors admirable patience both in what he did not and what he did being reviled and called a Samaritan a friend of Publicans and Sinners a glutton a wine bibber yea said that he had a Devil that he was a blasphemer that he cast out Devils through Beelzebub the prince of Devils that he was a deceiver and an enemy to Caesar being I say thus reviled and his Enemies having shot such arrows of most vile slanderous and cruel words against him and such as might not onely raze the skin but pierce him to the very heart yet he reviled not again he required them not like for like thereby to be revenged of them True it is in his publique Ministery he told them plainly of their sins and called them Blinde guides and Hypocrites and denounced Gods judgements against them but that was from conscience of his duty and of love to win them to repentance if it might be not upon spleen to revenge himself as the Ministers of God may rebuke sin severely and denounce Gods judgements against them that live thus and thus and yet not out of any malice or ill will but from an earnest desire of their amendment and therefore they do wickedly that call that railing yea when they posted him from the place where they took him with swords and staves brought him to Caiphas the high Priest and then led him into their counsel and then when they had bound him they led him away and delivered him to Pontius Pilat the Governor from him he was sent to Herod by whom being mocked and set at naught he was sent again to Pilat where he was mockt smitten scourged and misused beyond all measure yet when he thus suffered he threatned not He could have commanded fire as Elias to come down and consume them or Legions of Angels to destroy them He could also have served them as Corah and his Company were served but he did patiently put up all Here 's a fit patern for our imitation we must take heed of revenge The Heathens are accustomed hereunto but Christians must not be like to them This is often forbid say not I will do to him as he hath done to me give word for word taunt for taunt blow for blow c. For 1. This is a work of the flesh 2. God hath a hand in whatsoever is done against thee Job acknowledged it so David To use revenge were to resist God as the dog that bites the staff would be willing to bite the man if he could It s as if a Childe should pull the rod out of his Fathers hand and break it before his face What would we say of such a Childe The Magistrate indeed may take revenge for wrongs done us we our selves must not 3. It were in vain to fight with the world with the worlds weapons they will be too hard for us Prayers and patience are our proper wepons whereby we shall be too hard for them 4. Thus we hurt our selves more then them them a little in body goods or name our selves a great deal in our souls as the Bee by stinging loses her own life we have our wills a little but the wrath of God withal and that 's dearly bought 5. It proceeds of great weakness If we had Spiritual strength we would pass by great things we do therefore but proclaim our own weakness when we revenge Moses David and others of Gods dear servants would not give way hereunto especially beyond all comparison our Savior Christ who suffered so monstrous things of such base persons and that so unjustly as one that had never the least ill thought against God or man O this ought to move us to great patience yea of the Heathens themselves there were not a few which were admirable in patience This condemneth the monstrous practice of the world that is set upon nothing but revenge give taunt for
if it had been on them but even have sunk them for ever Thus he went too and fro to his Disciples three times they being in the mean time asleep and here in the Mount drunk three draughts as we may say of this most bitter cup of his Fathers wrath which was infinitely beyond all torment his body was or could be put to Then comes his betraying treacherously betrayed of one of his own Family whom he had used kindely thence carried away with clubs and staves as a Malefactor unto Annas and Caiphas where he was in the high Priests Hall all night misused in most shameful maner some smiting him others spitting on him and because he said he was a King they pull'd off his cloaths and arrayed him in purple and crowned him with thorns and because he was counted a Prophet having blindfolded him and smitten him they bid him prophesie who had hit him But because they have not the power of death in their own hands they make use of the secular power laying many things to his charge and arraigning him at the Bar as a guilty person a mover of Sedition one that denyed to pay tribute to Caesar and who said he was a King But Pilat seeking to rid his hands of him because he saw it was nothing but the malice of the Priests sends him to Herod who as if he had been some Jugler to play feats was glad to see him whereof failing he and his followers misused him notably at their pleasures and sent him to Pilat again Before him he was again arraigned and Barabbas prefer'd unto him the Jews in the mean time crying out against him that he might be crucified Then was he condemned to be scourged to be carryed away and crucified was made bear his own Cross till he could bear it no longer then were his hands and his feet nailed thereto himself hanging between to Thieves many in the mean time mocking him as did one of the Thieves also and wagging their heads at him he being as a But for all to shoot at and a common Mark for every mans wicked tongue to aym at On the Cross he was about three hours All this while besides bodily pains which could not but be grievous he had again a most bitter cup given him to drink and he had it poured in so fast and such load laid on him as that he cryed out My God my God why hast thou forsaken me Though God did secretly sustain him yet his Humane frailty felt himself almost overcome and gone Oh! it must needs be so for it was that wrath we should have suffered in Hell though not with the same quality that the wicked feel Hell pains namely with being utterly forsaken of God and despairing and blaspheming on their parts Oh this was most grievous that the Son should have the Fathers wrath poured out upon him Oh it was more then all the pains that were ever upon all men together in this world And from the sixth to the ninth hour the Sun was darkned and our Savior all that while abode in a most grievous perplexity during which time he uttered but seven Sentences and in this while he drunk up this bitter Cup to the very bottom dregs and all Then he gave up the ghost and dyed was buried and held under death for a space Behold a little poor draught of the lamentable Sufferings of our Savior Christ to express it as it was fully no tongue of man or Angel is able And all these things he endured for our sakes and for our sins for he had none of his own They were our sins that brought all this upon him and had it not been for this we had all been damned for ever as the evil Angels that fell of whom none shall be saved He was arraigned before the Bar of an earthly Judge that we might not be arraigned before Gods Tribunal Seat He was condemned that we might be absolved He was mockt and spitted on that we might escape shame here and confusion of faces hereafter He was scourged that we might escape the stripes of Gods vengeance He dyed that we might live dyed a cursed death that we might scape the curse and be blessed and thus he had the smart and we the benefit our sins the cause of all his sorrow and his sorrow the mean of all our welfare for by this means we are discharged our Surety hath paid every farthing Neither could there be any other course taken with our sins but that a death must be suffered for Gods Justice had pronounced Death the punishment of it and so required it He could not remit our sin but upon a satisfaction therefore they that look for Salvation any other way or by their good meaning good Prayers good serving God c. shall miss thereof for none but by a payment paid and death and infinite wrath suffered can enter into Heaven No other person or persons could have undergone this all men were in our case none able to help himself much less others all unable to suffer and to overcome the least part of this wrath And for Angels alas it was far beyond their power for it was an infinite wrath that we had deserved by sinning against an infinite God but their power is finite This also was a sufficient satisfaction being performed by the Son of God it was more that he should suffer one moment then all men and Angels for ever and ever He like a rich Creditor paid that in a few hours that we poor Creatures could never have overcome and though the time of his Passion was but short and that in respect of the dignity of his person and for that he was enabled through his Godhead to perform this great work in so short a space yet he suffered so much in that short time as would have held us work and kept us under for ever and ever 1. This sets out the ugliness of sin and that most woful case wherein we had plunged our selves by our sins that if God had not put forth all his wisdom as we may so say we must all have perished 2. This setteth forth the most unspeakable love of God and of Jesus Christ towards us vile wretches That Christ should abase himself so low to all that he suffered in body in soul from men from his Father especially and for us Rebels his enemies who had no need of us nay might have been glorified in our destruction O the infinite depth of his love And doth not this call for wonderful and unspeakable love and affection from us to God again to do and suffer whatsoever he shall at any time require of us to serve him night and day on hands and knees with the whole might both of body and soul not a thought being out of his Service yea if it were to dye every day for him Should we not say with David What shall I render unto the Lord for all his benefits this
special Reason and that not too suddenly and then to hold it so constantly as to make it our own by continuance what new-fangledness is there now the French is in request within one quarter the Italian not long after the Spanish Dutch Polonian c. so that one were as good make a garment for the Moon as for our Countrey women How garish also and gawdy are most in their attire thereby declaring the vanity of their mindes How immodest are some going so mannishly that they can scarce be discerned from men as others by their naked necks and breasts do as it were set their own honesty to sale And whereas costly apparel should be used but seldom with most its made their every days wearing And thus hath our plenty and peace bred a great deal of pride and wantonness and that is the recompence which the Lord hath at our hands which may justly make us fear some heavy hand of God against us this being one of the sins of Sodom as every one that thus sinneth in particular may fear Beggery Deformity or some grievous sickness Let us therefore repent of that is past and labor to reform our selves herein and for those that be as yet free let them so keep themselves For 1. God hath forbidden garishness and excess in apparel and therefore except we will shew our selves not to regard his word we must take heed of it A grievous thing it is that people can come into the very house of God and there sit and hear what is said against it and yet are not moved but still continue in this vice which is as if they should say We will do it whatsoever is said against it They come to be reformed but will admit no Reformation 2. If we consider the coming in of apparel we shall have little cause to be proud of it for we had none in the state of innocency nor none needed neither hear nor cold could annoy us but now by reason of sin both do Besides we were naked and not ashamed when apparel would have been to mans body as a cloud to the Sun not to deck but to darken it for the beauty of Gods workmanship had been better then the Taylors workmanship but when we by sin had wounded our selves God was fain to cover it with a plaister our apparel then is a badge of our sin and ought to humble us in the remembrance of sin It s as a plaister that shews there 's a sore underneath now who is proud of a plaister but rather humbled upon the sight of it A grievous thing it is to turn that into sin that is given us to put us in minde and humble us for sin If any were adjudged to wear a halter all the days of his life would he be proud of it thought it were of silk or boast if he were to wear a silver or gold shackle Apparel is a badge of sin small cause have we to wax proud thereof how gorgeous soever They that thus do are proud in their own shame 3. It s a most unseemly thing for Christians to put excellency in apparel and to be so careful in these outward toys It becomes the the world well enough that know no better clothing neither looking for grace here nor glory hereafter but for Christians thus to do its base The other have their portion here and know no better thing therefore no marvel though they be very careful about this and as the Gentiles seek after the same and the like but Christians should think themselves best when they are modestly and lowly attired attired with grace We professing our selves Pilgrims here ought to live as Pilgrims and not follow the fashion of this or that Countrey in every fangle or garish apparel and so live as Citizens or Courtiers of this world We professing our selves to be travelling to Heaven must be humble and stoop low for the gate is straight we must not load our bodies and mindes with these things for they will hinder us in our journey 4. It s absurd to place excellency in such a thing as apparel for we borrow it of poor creatures which be far inferior to our selves The best silk is the excrement of crawling Worms the finest cloath but of the fleece of the silly Sheep so we borrow the skin of one the bones of another the hair or fleece of another Will any Nobleman borrow apparel of a mean Yeoman or if he were put to such a shift would he be proud of it or not rather be ashamed seeing we be put to borrow of the creatures so far our inferiors for our clothing having nothing of our own but nakedness we should not be proud of it Besides when we have done all we can there be sundry Heathens have better then we and many Players Dancers and Strumpets have as good and better yea there 's put upon Horses velvet gold c. and when all is done we are not so fine as the lilly of the field 5. When the outside is so much decked commonly the inside is neglected lightly both are not well lookt to but the soul the inside should be best cloathed the body is but the case of the soul and the apparel but the case of the body we never make the case of a thing so good as that we put up therein Presents of good worth are often lapt up in papers and so sent They that give themselves most to gay clothes have no leisure nor care to deck themselves inwardly therefore are like painted vessels having a fair outside but an empty and mean inside like a Jade with a velvet saddle and gilded trappings Will any man esteem the Horse because of them or will he not rather pull these off him and then try what mettal he is of In many men and women their outside is fairest but if an house were neatly painted without and like an Hogsty within who would not mislike it 6. Whereas such as set their minde so much on brave apparel look to be hereupon highly esteemed regarded and reverenced God notably crosseth their pride so as they miss their aym some laugh at them some envy them some are angry at them some speak against them O there 's a notable proud woman yea those that crouch to them yet in heart mislike them and the poor say Since gay clothing came up they could get but little relieve So whereas hereby they thought to please all they please none neither God nor man 7. It betters not them that wear it whether they be beautiful in body or deformed vertuous in minde or vicious If beautiful what needs such a deal of stir which doth indeed hinder their natural beauty If deformed hereby their deformity is not hid but rather made more known then else it would If vertuous it s not gay cloaths but their vertues that sets them out no more then a candle light gives
light at noon day to the light of the Sun neither shall you lightly finde any truly vertuous and industrous in their Calling that give their mindes to costly apparel If vicious its cost ill bestowed and so will all say and this will not make them the less but the more vicious for it will make them more proud ambitious lustful covetous c. 8. They that give themselves to constliness in apparel Sin 1. Against God abusing his Creatures to Pride and in neglecting his worship publique and private or coming unprepared thereto while they are providing and putting on their knacks and gew-gawds dressing themselves by the hour and praying by the minute 2. Against themselves by neglecting the inward cloathing of the soul which is of most worth and by procuring a great deal of envy and ill speech and many censures upon themselves Many Maids also of small Portion deck themselves beyond their degree as that no man of wisdom or that 's careful to live dares meddle with them and so where they might have been honestly and well bestowed if they had gone decently their garishness hath made them stay without Husbands till being ashamed and wearied hereof they have at last cast away themselves upon some swaggeres 3. Against their Neighbors in provoking them to the like by their bad example for when some begin others quicklyly follow after and Pride once begun spreads quickly especially where Religion keeps it not down Hereby also themselves become so disabled that their rich Neighbors are not so often invited as before nor their poor Neighbors in any good sort relieved 9. It s a sin and the cause and encreaser of much sin It comes from pride and a high conceit of ones self and it doth encrease pride greatly cherish it It hinders much good much service to God much good to our souls It breaks the neck of hospitality which hath been in former times for though our Forefathers would for festival times have good apparel yet they wore it so seldom as it was still new and lasted so long as they were stil able to do good but now it s both costly and almost every day put on wears out apace The buying of such slight Stuffs and changing their fashion so often is very chargeable besides that this hinders one great good that ought to be and that comes of old apparel namely to cloath the poor Saints and Members of Christ Now most wear such thin slight Stuffs as that they are quickly in pieces and not fit to keep a poor body warm It causeth also much evil racking of Rents enhancing of Fines in great persons oppression in Farmers in Shop-keepers falshood deceit swearing and all to hold up bravery yea it causeth also lust in the wearers and provokes it in others Seeing then that excess in apparel is so dangerous and prejudicial let all such as are faulty this way endeavor to see their folly and silliness herein and accordingly reform themselves and for those that are modestly attired let them so continue Thus shall they bewray more vertue in their mindes have more time to serve God and have better ability to do good upon every occasion with more peace to their consciences Here I may adde such defences as some women make 1. Say they We are not proud though we delight to set out our selves in apparel as others do we are as humble as others and so we would pray you to think of us A. I would we had cause to think so but how shall we judge of that which is within but by the outward fruits but say it were so we must not provide for things honest before God onely but before men also and the Apostle witnesseth that he endeavored to have a conscience void of offence both towards God and men Our light must shine outwardly that others may behold it 2. Herein we please our Husbands they will have it so A. If any Wives have such vain and foolish Husbands somewhat more is to be yielded to them then to others but let none make this their excuse especially doing the same to please their own mindes neither go too far lest they displease God but rather let them please their Husbands by their low and dutiful subjection their modest and sober carriage 3. We do but what most do A. We may not follow a multitude in evil 4. We would be content to lay it aside if others would so do A. We ought not to tarry for others we must begin though none would follow which in likelyhood they will by our example To conclude as we are to cast away this folly of priding our selves in apparel and learn to be modest herein so let us take occasion of good by putting on and off our apparel accordingly making a Spiritual use of the same When we put it on think we of our Spiritual nakedness and of putting on Christ and when we put it off of putting off the old man and laying away our filthy corruptions But let it be the hidden man of the heart Having forbid carefulness and curiosity for outward apparel now he tells them what they should be careful to cloath namely their inward man the hidden man of the heart This is a remedy and cure for the former disease such as set themselves about this wil spend but a little time for outward bables and toys Grace will make them see the baseness of these outward things and excellency of the other yea this Exhortation is also profitable for those which through covetousness are not addicted this way and are ready to cry out against fineness and pride who in the mean time being tainted with other sins have no less deformed and naked souls the Apostle doth not onely forbid costly apparel but requires the inward purity of the heart not onely that we should leave evil but do good His exhortation is To deck and clothe the hid and inner man with grace whereof he names one A meek and quiet spirit The Reasons 1. It s incorruptible and lasting 2. In the sight of God of great price The hid man of the heart Our chief and principal care must be for the soul to clothe and adorn the same the soul is the principal part To clothe the foot in costly apparel the upper parts with rags were absurd so to bestow cost in clothing the body but none on the soul The soul is immortal must live for ever either in joy or misery it was created according to Gods image which shined most of all in the soul and now the soul is most deformed and ugly with sin and so hath need of clothing especially seeing God who is of pure eyes cannot behold it but with detestation The Church is all glorious within and such as would be indeed members of Christ and heirs of Heaven must look for inward Sanctity Naturally our souls are defiled with sin neither
can any thing cover them from the sight of God but the white raiment of Christs Righteousness if we put on this then shall not our filthy nakedness appear then shall we abound in knowledge wisdom zeal humility patience This is Royal apparel this will keep us from the Storms and Tempests of Gods heavy wrath and displeasure that will break out like a whirlwind against the ungodly who will be found naked The more we have of this we shall appear the more comely and beautiful before God his Angels and all good men This is the most costly apparel that can be of Gods own making and which none but his children wear This is apparel for all Sexes ages degrees and callings whatsoever and which doth well become and fit each of them neither are great ones to despise it for that mean ones wear it for this doth not derogate from its worth onely they that are Gods people wearing it This is never out of season as serving both for Summer and Winter never out of fashion It fits in Youth in Age in Life in Death and is to be worn as well by night as by day in sickness as in health yea is then in great account when other apparel is laid aside and not regarded yea this apparel we carry with us out of this world when we leave our gay Robes behinde us and this apparel lasts ever being the better for the wearing 1. This rebuketh those that though they go plain enough outwardly yet have no care of their soul their mindes being altogether led away with covetousness there be moe ways to Hell then one even these shall no less perish then those which are wholly addicted to costly apparel This will not serve their turn Oh we be not proud we go plainly What then if thou beest covetous if thou art not careful for the decking of thy soul what art thou the better It rebuketh also those that are very curious and careful for outward attire but are altogether careless of this inward How many wear brave clothes which have no inward adorning They savour not of this they have no leisure for it it s the inside and so not seen but God seeth it men also see it by the outward and it will be seen and found naked when God shall come to Judgement such though outwardly brave be inwardly base their souls are not onely void of good but filled with all evil and noysom lusts they are like a dead Corps stuck with flowers and like painted Sepulchres yea like the Heathen Temples especially the Egyptians whose Proches were curiously carved painted and engraven with gold and all the bravery that might by but within nothing but the base Picture of a Cat Crocadile or some ugly Serpent How gorgeous soever they are outwardly they have not inwardly in their souls the image of God shining in Spiritual graces but rather Crocadiles and ugly Serpents even noysom and beastly lusts and so are like a dunghil covered over with Snow They wanting the inward beauty of grace to commend them set out themselves as gorgeously as they can in apparel as the Painters servant who being set to make the Picture of a very beautiful woman and wanting skil to make the face beautiful dawbed on a great deal of gold on her clothes Those howsoever they please themselves herewith in their prosperity yet in sickness their deep Ruffs must be laid aside and all their costly toys and then what shall comfort them O their misery at death but especially on the day of Judgement Then shall they for ever be clothed with shame and confusion as not being here clothed with grace 2. Let all therefore be wise and moderate themselves for outward apparel if it be comely and according to our degree it s well Herein le ts be careful even to advance and enrich the soul This becomes us well and will assuredly afford comfort in sickness in trouble in death and on the day of Judgement In that which is not corruptible Grace is of an incorruptible nature and abides for ever and is not taken away from any that is possessed thereof it abides in sickness tarries with us at death and we shall carry it with us into Heaven and wear it there for ever and ever This he lays down by way of opposition to outward apparel that is vain transitory subject to Moths to be stollen lost burnt worn out worn by them that are corruptible who know not whether shall last longer themselves or their clothes so vain a thing is man Such as prefer Grace take hold of the substance as they that prefer costly attire thereunto embrace the shadow take hold of vanity The ornament of a meek and quiet Spirit This is a particular vertue most fit for wives The very proper ornament of a good wife is a meek and quiet Spirit This is the mean to comfort any husband and to draw on those that be backward to a love both of their persons and profession Oh! what a comely thing is it in a wife not onely not to provoke her husband but not to be easily provoked by him winking at small unkindenesses and bearing with their natural infirmities passing by some occasions of grief with silence as others with a soft answer O how pleasing is it for an husband to have such a wise how comely is it also for them to be quiet with their neighbors no meddlers no tale-bearers or talehearers void of contention gentle peaceable so with their family and servants not to be always chiding and complaining to their husbands but governing them in as milde and peaceable a maner as may be and especially to be peaceable and quiet with them in their husbands hearing They that are thus by grace for some are of a soft and still disposition by nature and so slow to wrath are of great wisdom They are endued with that wisdom which is from above and their meekness is out of the fruits of the Spirit Then this nothing becomes them better if they were clothed with beaten gold and pearls it were nothing to this This reproveth those that be curst cruel and vexatious to their husbands through their continual unquietness Such are fit to keep Bridewel or be Dames of some house of correction there were fit objects for their chiding and fighting Some there are who having no children or servants to bait at work their teen upon their husbands and weary them not onely out of their houses but out of their lives Wives were appointed helpers but these help their husbands no way except to their grave These certainly have no goodness in them not refraining their tongue their Religion is vain They are right fools for anger resteth in the bosom of fools Let them therefore fight against this vice mourn under it and endeavor to be of a meak and quiet spirit Which is in the sight of God of
hold or continue Even as Sarah He speaks of many and yet names but one yet such a one as they could not but acknowledge worthy of imitation Though more good men be mentioned in Scripture then women that was because of Genealogies and their publike places not that their number was greater then the others yet of neither of both are so many named by multitudes as were in all those ages God said he had Seven thousand which had not bowed their knee to Baal and it s said That at our Apostles Sermon Three thousand were converted yet none are particularly named In Heb. 11. some are named with their actions and commendations but that there were multitudes of others is there also implyed When therefore we read the Scriptures we must not think that there were no more good people then we finde there named Oh! there were many thousands more onely so many are Registred as might be for our good all could not As when we come out of a City or great Town looking back we see the tops of a few Steeples and great houses but when we were near we saw a great many more so when our backs are turned upon an Age alas it s but a few we can see then in comparison of them that lived in that age Howsoever be we of men remembred or not if we be holy men and women we shall not be forgotten of God our Names are Registred in Heaven whether one day our bodies shall come as well as our souls Obeyed Abraham calling him Lord That she obeyed him the story shews for whithersoever he went and flitted she went with him and when she was bid make ready for the strangers it was done and that speedily not a word against it and her calling of him Lord is here mentioned as an usual thing done by her proceeding from a reverend regard she had of him as her husband appointed her of God In all things lawful wives must be like Sarah therein though haply somewhat against their minde they must frame themselves to their husbands disposition They must not speak to them snappishly currishly curstly nor over familiarly calling them by their Christian Names but respectively and reverently Whose daughters ye are as long as ye do well Such women as live godly purely be subject adorn themselves with grace and are patient and meek they shall not lose by it but shall have peace to their Consciences and a good Name in the Church as Sarah and be heirs of Heaven as she is being like her they shall speed as she did As men Believers are called The Sons of Abraham he being the father of the faithful so all godly good wives The Daughters of Sarah that holy Matron that had a good Name in the Church while she lived and is now in Heaven Let this be a provocation to women to perform these duties I hope we give you no bad counsel neither wrong you in requiring of you but what Sarah did and to do what may make you like her here and hereafter what answer shall those make that are no whit moved hereby ungodly impatient immodest women are not daughters of Sarah but of that wicked one the Devil and with him shall have their portion As they that could not prove their Pedigree had no portion in Canaan so they that fetch not their Petigree from Sarah and be not her daughters in subjection pure conversation sweet speech quietness in spirit are not good wives nor shall have the blessing of such And are not afraid with any amazement It may be Christian wives were afraid that if they did not set out themselves in bravery of apparel their unbelieving husbands would not care for them but seek after others For this the Apostle prescribes a remedy let them not yield to do evil for avoiding that but trust in the Lord not being afraid with any amazement It s not enough to do duties but we must do them in a right maner that makes or mars Hence many in doing duties to God do them not in praying they pray not hearing they hear not because not from the heart in Faith but out of custom and in ceremony and formality Wives must not be dutiful because else they should lead a woful life their Husbands would cut them short in their will c. These are carnal respects for Heathens to be moved with but Christian women must be dutiful out of conscience towards God and love to their Husband as they whom God hath appointed to be their heads Verse 7. Likewise ye husbands dwell with them according to knowlege giving honor unto the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindred NOw he comes to the duty of Superiors particularly of Husbands whom he onely nameth for that he that is a good and godly Husband to his Wife will be also a good Magistrate or Minister if he be called to those places And in that he teacheth Superiors their duties we may note That Superiority exempts them not from duty every honor carries a burthen along with it The more high any is in place the more is expected of him as more was of him that had the five then of him that had the two talents as they look for much duty from others so not a little is required of themselves Every Superior should make his Inferior more beholding to him then he can possibly be to his Inferior even Inferiors may be as dear unto God as themselves are And they themselves have a Lord and Master in Heaven to call them to an account The Word also doth no less ininstruct them in their duty then the others in theirs No man holds his place to be idle but the greater it is the more is required of him The Word must guide them in their places they must not do as they list Likewise ye Husbands c. In other places the Husbands duty is set forth by love no love no husband a man not an Husband but here by the fruits which are 1. To dwell with their Wives 2. As men of knowledge and understanding 3. To give them honor and that 1. Because they be the weaker vessel 2. Heirs with their Husbands of Grace and Salvation 3. The contrary would breed unquietness and so interrupt and hinder their Prayers together which were grievous Herein he instructeth Husbands as before he did the Wives they standing in no less need of instruction and no less failing in their duty then Wives who therefore must humbly patiently and christianly hear their duties with a desire to be ruled accordingly Dwell with them The Husband must forsake Father and Mother and cleave to his wife they must keep together for all the marriage ends the procreation of Children the avoiding of sin and keeping themselves chaste and for the continual comfort they ought to have each
of other in prosperity and adversity for body and soul and this is for the continuance and increase of love True it is the Husband may be absent from his Wife either by the commandment of his Prince being imployed in any service whether in Church or Commonwealth or upon his own necessary affairs as Merchants and Marriners or upon meer necessity as many dwelling in one place do yet work in another yet must not he fail in his absence to pray for her to keep himself chaste to have her as it were still present with him sending to her as often as he can and returning as speedily as he may Also if any contagious disease should be they may with mutual consent part for a while It must be matter of weight must keep them any time asunder not any unkindeness yea though both be willing to dwell asunder For whom God hath joyned together no man must sunder And as they may keep in one house so one bed and board must hold them therefore it is that she is said to lie in his bosom and Let her breasts satisfie thee at all times 1. This condemneth all unlawful parting 's of Husband and Wife as of the Jews which put away their Wives when they took dislike of them by giving them a Bill of divorcement This came of the hardness of their hearts but was not so from the beginning Of sundry in our times which live asunder as have been married yong through some sinister respects of their Parents or rashly or inconsiderately though come to years of discretion which afterwards they have disliked neither party loving the other according to Gods Ordinance of those Husbands that idly give themselves after marriage to travel to see Countreys and Fashions thus exposing as well themselves as their Wives to Satans temptations Of those that for the most part haunt Inns Alehouses and Taverns Gusling Gaming and Whoring being but seldom at home If the Husband is to leave Father and Mother much more such places to cleave to his Wife Of those which following their Recreations and Pleasures put all upon their Wives chiding them for whatsoever is done amiss by Servants or others those prove cruel taskmasters to their Wives like Pharaoh's to the Israelites were it not better for such their businesses being over to read confer and lovingly converse with their Wives and should not their company be better to them then all companies in the world 2. This condemneth those that part boards the Husband being either so proud as he thinks his Wife not good enough to sit with him at Table or she so unquiet that he eats by himself each Hog in his own Trough yea and beds too and that either continually or upon discontent for some time or upon surliness and overmuch coyness when the Husband will not be troubled with the childes crying c. as if he were not sometimes to bear such marriage troubles but lay all upon his Wife 3. This condemeth the marriage of Children who must be kept asunder many years This comes from the excessive haste of Parents which dare not trust God for a marriage rich enough till they come of years but thus prevent the Lord Such think they work wisely but for the most part it s but foolishly They think thus to build their houses but for the most part it proves their ruine such seldom loving one another According to knowledge Husbands must be men of understanding and knowledge in the Scriptures and grounds of Christian Religion that they may do good to their wives and whole family They are the head therefore must be able to guide the eye therefore must see If the eye be dark all must needs be dark as the oyntment on Aarons head ran down on his beard and thence to the skirt of his garment their knowledge must be exercised for the good of their wives and the meanest in their family They must be men of knowledge 1. To instruct them in the ways of God to pray with them and especially when through weakness or sickness their wives have been forced to stay at home to inform them of such Points as were publikely delivered by the Preacher 2. To comfort them in their heaviness of minde affliction of body loss of children and the like and that from the Word of God being able to asswage the bitterness of their grief 3. To advise and counsel them for the best 4. How to admonish and reprove them They must not do it without cause nor when there is cause in an ill maner before company or with carnal bitterness but rather in the terms of the Scriptures and in love 5. When to yield to their requests or perswasions Herein Adam Sampson and Ahab failed but Job in rebuking his wife shewed he was a man of knowledge 6. To bear with their weaknesses and infirmities meet to be born with 7. Not prescribing them to do any unlawful or unreasonable thing whether on the Lords day or at other times as to say They are not within when they are within c. 8. Not keeping such a number of Dogs as may be both loss and continual vexation to their wives or removing up and down till they have wasted all they have Thus bad wives may be brought on to goodness and good wives made better 1. This condemneth the common abuse of this Land How few husbands be men of knowledge able to instruct comfort advise govern or admonish their wives how few able to pray with them repeat a sermon to them or comfort them in any of their heavinesses Hence it is that they burthen their wives with needless things Hence many women of some good parts and towardness matching with such Worldlings and Ignorants have been undone Hence so many jars and contentions in families How many wives would perform their duties if their husbands would go before them in performing theirs O what evils might be avoided if husbands had but discretion but most are void of understanding cannot give a reason of their Faith cannot pray in their families scarce give thanks for their meat check and discourage their wives from goodness if they have any inclination thereto Alas in these days if they get a little hair on their faces and their portion into their hands they think themselves fit to marry though they have neither wit nor understanding or if they stay some years it s to get goods to set up with not that they may be furnished with knowledge Parents enquire after wealth and how their daughters shall live but do not much regard their living with men of knowledge 2. This condemneth the Papists which forbid the Layety to read the Scripture But where 's knowledge to be learned if not by them It s enough with them that their Priests have knowledge yet must not they marry 3. For those that are married and have failed herein let them redeem the
time If he be worse then an infidel that provides not bodily maintenance for his family then what is he that provides not spiritual For those that are to marry let them beg for wisdom and labor for knowledge that being married they may live Christianly and according to knowledge For parents let them instruct their sons in knowledge and before they provide them wives let them know indeed that they are men of knowledge and for those that have daughters to marry let them not so much aym at wealthy husbands as with those which may live with their daughters according to knowledge Giving honor unto the wife The honor which is here prescribed is not Divine honor Peter would none of it at Cornelius his hand nor the Angel at Johns nor that honor which an Inferior is to give to his Superior whereof we may read in the fifth Commandment but such as a Superior may give to an Inferior so is the wife in some things but as anunequal to his equals so is the wife in many things This comprehends diverse things 1. That the husband is to respect and esteem his wife as of a most comely necessary and profitable instrument appointed of God as a meet help for him for the comfortable passing of his life and such a one as he could not be without profitable to the encrease of posterity to the building up of his house for the bringing up of his children for the ordering of his family and disposing of things within doors wherein he himself hath no skill and which being left to servants are but sorrily done profitable also to converse with in prosperity to take comfort from in adversity yea by joyning with him in every good duty to further his souls salvation She is every way a necessary not evil as the world faith but good an help meet for man both in respect of body and soul who more careful painful faithful comfortable to her husband then she If God take away the wife alas how lame and maimed is the husband his one hand is gone When husbands do not thus esteem of their wives they discourage them occasion unquietness in them if they be women of Spirit or otherwise make them foolish 2. That the husband is to ask his wives counsel and advice in businesses God hath made her of his privy councel and two eyes see more then one yea oftentimes that he may not despise her she more then he Jacob sent for his wives into the field and conferred with them about his journey Many husbands have confessed that if they had taken their wives counsel it had gone better with them Naaman heard his servants advise and followed it much more should the husband the wives Abraham heard and yielded to Sarah about Hagar and Ishmael such are indeed injurious to their wives that will never make them of their counsel 3. That according to his ability he is to allow her competent maintenance for her self children and family not spending all abroad as too many do 4. That he is to give her a fit employment for her place It were a foul wrong for her to sit in a chimney-corner or set about some base employment a servant in the mean time carrying the keys and having the whole disposal of the house And as he is thus to give her a fit employment so therein to let her alone not prying narrowly into every thing and following her from room to room and taking account of every thing and every peny made of it as distrusting his wives thrift wisdom or faithfulness 5. That he do not over burthen his wife or require more of her then she is well able to go through He must not be a task-master to her lest she cry unto God and he hear in his anger especially not when she is sickly or childe-bearing when she is big or after her delivery for then he is to bear much with her Such as fail herein whereby either their wives or children are cast away have they not a guilty conscience and an hard answer to make 6. That he must not reprove her before company no not before her Children or Servants for as this provokes her so it weakens her authority that she shall prevail the less with her Family in her husbands absence 7. That he ought not to take part with Childe or Servant when she rebukes or corrects them though haply she be in a fault he must tell her thereof in private 8. That he is to use her lovingly and kindely not proudly tyrannously or cruelly abusing his authority for though God hath given him preeminence yet is he not to use it as he list but as God prescribes What may not incite husbands hereunto God requires it they are their own flesh Christ loved his Church dearly as accordingly they are to love their wives She hath forsaken all for him and he hath chosen her from all others Her Friends entrust her with him and expect kindeness at his hands He promised the same at the time of his Marriage before God and the Congregation This also will provoke her to her duty and so further a comfortable living together Whoso then regards the Commandment of God and will suffer it to bear â—way with them or their Covenant and Promise must thus honor their wives This condemneth 1. Those Monsters which not onely lade their wives with Curses and Railings but abuse them also with blows and heavy strokes oftentimes in their drunken fits shurting them out of doors these be bruit beasts when knew you the Cock spur the Hen Devils in the shape of men Its marvel their Neighbors take them not and binde them for mad men for none but mad men beat themselves and their own flesh whom Bedlam or Bridewel would fit better then to be at liberty unless they could use it better 2. Those though not altogether so bad as the former yet can lend their wives a box on the Ear or a dowse on the Neck or a spurn with their foot 3. Those which though they can rule their hands yet are so hoggish and churlish to their wives as they know not how to please them ever unquiet and like Nabal so wicked that one cannot speak to them yea will both rail on them and revile them 4. Those that sometimes be pleasant and use their wives well who yet at small things will be so hot and angry as they break out into unseemly harsh and bitter words that vex and grieve the spirit of their wives This argueth much weakness in the heart Anger resteth in the bosom of fools and He that is hasty to wrath exalteth folly as He that is slow to wrath is of great wisdom Such sharp and unkinde speeches fall out sometimes between those that love well and be good Christians but it s their fault and matter of humiliation Neither let any please themselves with this that they are
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
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
hereafter are made to well-doing as in Levit. 26. and Deut. 28. may appear 4. This brings us peace of conscience in this world How did David rejoyce when they offered willingly to the Temple Hezekiah when such care was used in keeping the Passover and the Eunuch when he was baptized 5. This brings us to eternal happiness in the world to come 6. It s the glory of a man when he is dead The godly Kings are yet commended That they did that which was good in the sight of the Lord this was their Crown and that which is to be desired of a man is his goodness For the extent of this we must do all good that we can and our places require having respect unto all Gods Commandments Thus did Josiah He did according to all the Law of Moses He that commanded one commanded another Whoso doth willingly pass by any one duty declares himself an hypocrite And who so lives in any one sin is guilty of the breach of the whole Law We must do good at all times Aguish fits of goodness as before the Communion or in afflictions c. God cares not for he will have us to be ever doing some good and ever fitting our selves to do more We must do good in all places not in the Church onely but at home in our Houses and Shops yea when we are furthest from home So in all companies we must do good or take good if we cannot do what we would we must do what we can it s some good to keep away evil We must do good to all persons all duties towards God publikely privately on his Sabbaths on other days so towards our Families Neighbors Friends Superiors Inferiors Equals We must do good as occasion offers it self yea towards our enemies that do us hurt as to our selves also and that in respect of body soul goods good name We must do good in our general callings as Christians by our holy conversation agreeable to our profession and by our Counsels Exhortatiâ—ns Admonitions Reproofs Prayers We must do good also in our particular callings as Magistrates Ministers Husbands Wives Parents Masters c. This is so necessary as that he which doth not good in his special calling is no good man We must do good also though it be hard and difficult so to do naturally we are prone unto evil and it comes off hand easily but to do good is harsh Gods Commandments are as a yoke to the flesh though easie to the Spirit a burthen to the flesh but light and comfortable to the Spirit To pray read instruct our families is painful so to study preach hunt out disorder set up goodness see the poor set on work and the like but as we would partake of the reward which is indeed great here and hereafter we must not shrink at this labor If one way will not serve the turn whereby to bring to pass our Religious purposes we must set upon another as they that carryed the man of the Palsie not being able for the preass to enter in at the door uncovered the roof of the house and through it let him down We must do good though we have no thank for our labor as Moses and Aaron on the peoples behalf whom they conducted out of Egypt though they were unthankfully dealt with yea though we have ill will and hard measure as they that seek to punish sin shall have of evil doers nay though the greatest be against it as Daniel prayed to God though the King forbade it and danger was to follow upon it Thus the Prophets spake the truth though with danger of their lives Elijah Micaiah John the Baptist c. Thus the Martyrs confessed the faith boldly though with loss of their lives We must do good also though we have few encouragements and small company such was Joshua's resolution nay though we be as it were alone as Noah in that generation Lot in Sodom Elias c. we must preach still though we see but little fruit of our labor We must do good while we may while life and means last yea and constantly and to that end many take up Prayers in their Family but quickly leave them off neither must we onely do good but we must do it well for even the best things in the world may be marred in the doing as Alms and Prayer by hypocrisie and opinion of merit and therefore we must be regenerate persons and by Faith be reconciled to God in Christ We must also do the same in a particular Faith and in uprightness of heart declaring the same by the reformation of our lives and this must be in obedience to God ayming at his glory and not seeking our selves either in our profit pleasure or credit c. all which must be done willingly 1. This sheweth the wretchedness of our corrupt nature that good being in it self so lovely and there being so many great Reasons to perswade us thereto yet our nature is most averse therefrom 2. This condemneth those which are so far from this that they be enemies to goodness The more Spiritual and holy any duty is the less they can away therewith as Prayer Meditation Conference with the godly c. nay they hate goodness in others whether Magistrates Ministers or private Christians yea are so wholly opposite to good as they are wholly given over to evil 3. This condemneth those who though they be restrained and break not out into evil yet have no heart nor love to that which is good They be no swearers nor disordered persons in their Families yet they do not pray instruct and do good in their Families they neither prophane the Sabbath nor yet keep it holy they keep not bad company yet love not the company of the Saints they spend not on wicked purposes and yet do no good with that they have they be no enemies to Religion but they be not zealous friends they be no maintainers of disorders in Towns yet do not zealously set themselves against such This is not sufficient to make a good man nor to see good days for Every tree that bears not good fruit shall be hewn down and the barren Figtree was cursed and the Servant that did no good with his Talent in the mean time he had done no hurt therewith was cast out It will not go for payment nor bear out any that they have done no hurt but what good have they done even we our selves will scarce keep a Cat or Dog meerly for this that they do no hurt except they do some good neither will we think well of those Servants who being negligent in our absence shall say We have done you no hurt have not robbed you of your goods railed at you wronged your children c. for that which they should also have been diligent
fail him But the face of the Lord is against them that do evil The point is this That Gods wrath and the fruits thereof are continually bent against the wicked that live in their sins Levit. 20. 3. and 26. 14. Numb 11. 1. and 22. 22. Deut. 28. 5. and 32. 21. Josh. 7. 13. Isa. 42. 24 25. and 57. 17. Jer. 5 9. Ezek. 14. 8. Zech. 7. 13. Luke 14. 21. John 3. 36. Col. 3. 16. 1 Thess. 4. 6. To these Testimonies divers examples might be added as of the Angels cast out of Heaven the old world drowned Sodom and Gomorah burned Corah Dathan and Abiram swallowed up quick the houses of Jeroboam Baasha Ahab rooted out c. so of Gods judgements upon the bloody Emperors Nero Domitian Julian c. so of Gods judgements upon the persecutors of his children largely laid down in the Book of the Martyrs so of Gods judgements daily inflicted on several sorts of sinners which are as it were real sermons and justifications of Gods Word and our preaching and are for our admonition and of especial use to us This must needs be so for sin is against his nature against his commandment yea it were against his nature to let the wicked go unpunished and he is as much known and glorified in his justice as in his mercy He that teacheth and commandeth Magistrates to reward well-doers and not to bear the Sword in vain but to draw it out against the wicked will not suffer his own Sword to rust in the Scabbard Obj. Many notable wicked men go on in their sins and be not plagued A. True God keeps but his petty-Sessions as it were here in this world bringing now and then some few unto judgement and reserves multitudes to that dreadful day wherein it shall be rendred to them according to their works Again if he plague them not outwardly yet are they plagued with a worse judgement He gives them up to the blindeness of their mindes and hardness of their hearts and will of the Devil which is the most fearful thing that can be and at the day of Judgement he will avenge them all at once when he shall come in flaming fire to this purpose who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power 1. This may terrifie and awaken all those which as if there were no God or no God which did regard or were able to revenge himself on them make a trade of sinning whil'st they are thus the wrath of God is upon them and he sets his face against them and how can they then prosper he hath throughout all ages found out and plagued others for their wickedness and do they think to escape The mightiest and proudest hath fallen before his wrathful vengeance and are they priviledged It were their wisdom to send forth messengers of peace and to humble themselves in time least he tear them in pieces when there 's none to deliver them they should fear and be wise by other folks harms But O the monstrousnes of the times and hardness of mens hearts that seeing their companions plagued before their eyes yet run on in the same excess of riot And for those that are as Lyons and Foxes subtile and shifting by unlawful courses though haply they may think to get up and wax mighty yet assuredly God will set his face against them as he daily doth against Oppressors Couseners Shifters Covetous and Troublesome persons Then shall the Lambs be quiet when those Lyons are killed the godly be refreshed when they shall be rid of their cruel oppressors 2. This may perswade us to avoid the ways of the ungodly though they seem pleasing for a while yet are they most dangerous Be advised in time especially you yong ones that are now to choose your way walk not in the way of the wicked for believe it you may else peradventure repent thereof as others when it will be too late Verse 13. And who is he that will harm you if ye be followers of that which is good TO requite evil with goodness is a weighty and difficult point many reasons have been already laid down about it Here 's also another reason to enforce the same It will be the way to save us from may harms in our life which he takes from experience and sets out by way of interogation that none almost not one of a thousand will be so vile or so without all grace and good nature as to hurt us if we follow ever that which is good that is if we live profitable towards our brethren in all the duties of love with relation to their bodies souls goods goods name places callings and the like and when any wrong is offered us not onely we do not revenge it but on the contrary overcome it with well-doing none almost will be so wretchedly minded as to harm us Note then That Patience and innoceny of life are the way to escape harms and wrongs from men This must needs procure quiet to those that are endewed herewith Who can harm such a one As grievous words stir up anger so a soft answer turneth away wrath Thus Gideon pacified the Ephraimites and thus did David overcome Saul Contrarily such as requite word with word wrong with wrong suit with suit c. they do but stir the coals and blow the fire of dissention and may look to be harmed of every one experience sheweth that if any shall harm the innocent there 's none almost but cryes against it as Jonathan blamed his Father for setting himself against David and the people the same Saul when he would have put Jonathan to death for tasting the honey yea he himself was convinced of his own Conscience for wronging David but that the covetous contentious hasty and hurtful and that in wrongs are impatient and given to revenge are continually talked of ill spoken of and railed on yea meet with adversaries that do and will oppose them so that most of the ordinary wrongs that come to us from our Neighbors have their beginning from our selves who do not that good in our places which we might or are impatient when we are wronged None is hurt but of himself whatsoever others do to us we are not hurt thereby so we be innocent and sin not yet doth not this justifie them that do harm us but teacheth us by what means especially we may avoid being harmed 1. This rebuketh our folly that would fain live without harm and yet cannot be wise enough to use the means to bring it to pass but take the contrary course either we do not perform our duties to our neighbors as we should and so catch harm and are evil spoken of which is the case of some or we be impatient in wrongs apt and given to revenge which is the case of some others we must therefore labor to do our
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
what he calls the power of God our Apostle calls the Spirit both which are in effect one 2. Hereby cannot be meant the Fathers and godly for he speaks onely of the disobedient and Reprobate ones 3. He speaks onely of those that lived in Noah's time and no other age of the world 4. This Prison was an unhappy and miserable place and not Abrahams bosom nor the place of the Fathers 5. Even after our Saviors Resurrection when our Apostle wrote this they were then still in Prison therefore Christ had not delivered them nor fetcht them out but they that had been there were there still And where they say he went to Preach to the Reprobates this will not stand neither for he speaks here onely of the Reprobates of Noah's time and why should Christ in his soul go unto them rather then unto any other Besides to Preach to them and do them no good nor intend any is against the nature end of preaching But that there are any such places as Limbus patrum Limbus puerorum or Purgatory the Scripture gives not any inkling 1. That the Fathers went to no such place is certain but that their souls loosed by death went to Heaven Jesus Christ yesterday to day and the same for ever They had the same benefit by Christ as we after their death 2. They also believed in Christ as well as we Abraham saw my day and rejoyced They ate the same Spiritual meat and drank the same Spiritual drink and so were partakers of the same benefits of Christ. 3. Their Spirits went to God that gave them they enter into peace and so not into the Prison 4. Abrahams bosom into which Lazarus was carried by the Angels was above not beneath an happy not a miserable place Christ therefore went not to fetch them out thence there being no such place For Purgatory they say there 's such a place in the brim of Hell where the pains be almost as bad as Hell pains and the fire as hot into which are sent the souls of the godly that dye in faith and repentance but yet have not suffered the punishment of their sins in this world therefore must make up their sufferings in Purgatory for they teach that for our sins and punishments both committed before Baptism Christ suffered but for those after Baptism though Christ takes away the sins yet the punishment must be suffered by our selves and that partly in this life by penances c. and the rest by suffering in Purgatory that for every sin is due seven years of payment in Purgatory and therefore the Pope gives Pardons sometimes for fifty sometimes for an hundred years c. and therefore they say Masses for the souls of them that have been dead many 100 years and when they have suffered for all their sins paid the utmost farthing then come the souls out after they have been a while refreshed in a fair green field ful of pleasant flowers which is hard by Purgatory then they go up to Heaven notwithstanding oftentimes through the mercy of the Popes those pains are mitigated We say 1. That as they themselves do not agree about the place c. So neither is it otherwise grounded but on unwritten verities The Scriptures mention but two places whereinto the souls go immediately after death Heaven which is for the godly and Hell which is for the ungodly for the godly that they do immediately go into an happy place all the Scriptures sound with Simeon they depart in peace go not to Purgatory scorching pains Christ is to them as in life so in death advantage Having finished their course henceforth there 's laid up for them a crown of righteousness They have after the dissolution of their earthly Tabernacle a building of God an house not made with hand eternal in the Heavens Christ hath prayed for them that they may be where he is even in Heaven The thief on the right hand had as much need to have gone to Purgatory as any other yet on that day wherein he dyed he was with Christ in Paradice Blessed are they which dye in the Lord saith the Spirit for they rest from their labors After death presently comes the judgement that every man shall stick to Among all those things which God spake to Moses there 's not a word of this among all the Sacrifices that God ordained there were none appointed for souls in Purgatory and amongst all the cleansings and purifyings of all kinde of impurities of Leprosie and Issues c. there 's not a word of this What was God so unmindeful of his Church and people then Neither is there in all the new Testament any word for it 2. What a wretched thing is it to hold that our sufferings should satisfie the wrath of God and punishment of our sins when the least sin deserves eternal destruction both of soul and body And for their distinction that Christs death gives power to the pains of Purgatory to satisfie is an idle and ridiculous conceit 3. To say that Christ should satisfie for our sins and take them away but not our punishment is it not a wicked abuse of Gods justice where he forgives the sin doth he not also forgive the punishment True he chastens his servants but they are no part of satisfaction of his justice onely a means to prevent sin to come and humble for that which is past as if I had a quarrel against a man I might forgive him and yet if I see him in an Appoplexy or Swoon I may hit him a blow to fetch him again The truth is Purgatory was devised partly of a blinde and curious devotion of some Monks that thought that they that had some beginnings as they thought of goodness and so dyed it were no reason they should be damned c. who were therefore to be purged in Purgatory and so come to Heaven and that seeing most men have much sin in them even when they dye it were unreasonable they should go straight to Heaven for no unclean person shall come there and therefore they must suffer and be cleansed in Purgatory Who doth not see the absurdity of these conceits when the Scripture saith Whosoever believeth in him shal not be condemned that whosoever dyeth in the Faith all their sins and corruptions are done away and they received into Heaven But principally the Pope and his Clergy out of covetousness were chief founders hereof for hereby they did infinitely enrich themselves and every where enjoyed the very fat in the Land It was devised for the pampering of the living not the punishing or purging of the dead Through their covetousness meeting with the peoples ignorance Purgatory was hatched But what a cruelty is this of the Pope who hath power as he saith to deliver as many as he lists out of Purgatory yet will suffer so many so long to
this Ark perished The making of this in likelihood was a matter of great cost of great toil and without doubt he had many a mock for his labor when he went first about it and whilest he continued working at it yet went he on As that was for the body so are Faith and Repentance for the soul whosoever have these shall never perish but have everlasting life For these we must labor whatsoever pains they cost us yea and if it were to hinder our outward estate hereupon and expose our selves to mockings and revilings Whosoever misseth of these whatsoever else they have shall questionless perish the word tells it and we are to believe it 1. This rebukes the monstrous folly and madness of the world Gods Ministers his Noahs preach the flood and perswade every man to make ready his Ark but alas how few look after any such matter nay as in the old world they rather mock at those that do or that take pains to hear the Word which is the way to get Faith or that take pains to lead a godly life O these precise fellows they be so holy and these Scripture fellows they be so holy as they will be in heaven ere their bones be cold c. whereby it appears that as Lots sons in Law about the destruction of Sodom they believe no flood at all no judgement at all to come or else haply they think it an easie matter to make an Ark at any time either thinking that some easier and nearer may be found then by Faith and Repentance as those that hope to be saved by their good meaning good prayers civil life c. which will assuredly deceive them or that they are easie to be obtained Was Noah One hundred and twenty years in making an Ark to save him from drowning in the waters and can they at pleasure and on the sudden make an Ark to save them from Hell and to get into Heaven as most hope by Lord have mercy upon me to be saved But as no doubt many used sundry shifts to save themselves when the flood came and none prevailed but the Ark so shall it be with all such O what if the flood should now come as it may ere the morrow is your Ark ready or not If it be not defer the time no longer No man knows that he shall live One hundred and twenty days or a quarter so long yet though Noah knew he should live so many years he did not defer the time delay the making of the Ark It will not be done on the sudden and after this life there 's no making of any as there was no hewing of timber or stone in the Temple but all in Mount Lebanus Look to it therefore betimes regard neither the costs nor pains you may be put to It s no matter so you be saved 2. This may comfort them that have their Ark prepared though thousands and ten thousands perish yet they shall not do amiss but be preserved and saved as Noah then shall not we weigh what pains we have taken to make it to hear the Word to humble our selves to repent c. And have not others taken as much pains for transitory things that will vanish and never do them good and though you have been mockt yet will the time come when those mockers will change their note Again in that they saw and heard of this Ark a building which ought to have been a real Sermon to them yet were not moved their sin becoming hereby the greater 2. Note That when God addes to his Word Examples and to the Ministery real Sermons also these ought much to prevail which when they do not as well the sin as the judgements of the Delinquents become the more fearful for the more means men have if they profit not thereby the greater will be their judgement as our Savior said of Corazin and Bethsaida When God threatens to plague wicked men it should make them stand in awe but when they see the same it cannot but pierce more To this end though God hath left some part of Scripture in Precepts and Doctrines yet hath he left most in Story and Example accordingly the Prophets used both Therefore when God in his Word exhorts to diligence in laboring after Salvation and to lead an holy life this ought much to move but when men see Examples of such people before their eyes this ought to move the more This condemns the notorious obstinacy of our times that notwithstanding the Word God addes so many examples of his judgements on wicked men more by far then we could have lookt for in the days of the Gospel as untimely ends upon Drunkards and notorious prophane persons c. that would take no warning yea haply of a dozen of them which have been in a Town cut off by one judgement or other yet who fears nay do not others continue in the same state as some old Drunkards without amendment as other new ones grow up every day The like may be said of other sins Belshazzar profited not by the judgements of God on his Father as most do not by any judgement on others What answer have they to make and what judgement waiteth them that have had many examples and yet never the better so of notorious covetous gripers oppressors rakers how blockishly and fearfully they have dyed with the miserable end of their goods either wofully wasted by drunkards or dispersed to those that never sweat for them yea oftentimes to their very enemies who seeth not yet who are moved hereat let these look for greater judgements so when God raiseth up many godly Christians that earnestly labor after their salvation taking great pains to hear the Word and to live godly most receive no profit by these real examples and Sermons but some mock at them and think them more precise then needs as others are blockish and are no whit moved thereby They might think with themselves when they see some such take such pains that there is somewhat in it some ill to be avoided some good to be obtained some great matter that should move these people to take such pains surely might they say it s not for nothing they have business as well as we which they could tend if a greater thing were not in the way it s not for nothing that they thus weary themselves But most do not understand or consider thus much with themselves and yet God hath raised up such as lights to draw on others and they that be not won by the Word nor moved by the examples of the godly their answer will be fearful Little do these people think that those that have travelled by their doors wet and dry and come through their grounds to hear the Word shall one day be their Judges It had been happy for them if they had dwelt further off 3. In that this ark did betoken the judgement of
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
diligence hereunto seek after this cry for this we must not content our selves with any shadows of grace but seek after true grace which is to salvation we must not content our selves to be of the family of the righteous but must labor and finde that we our selves are righteous 5. In that he termeth those eight which were saved Souls by which word also elsewhere men and women be meant which is not at any time given unto any other Creature Note that Men and women be more excellent then all other Creatures they have reasonable souls and so capable of the mysteries of God of the image of God of the graces of his spirit and immortal souls and so capable of living in glory for ever 1. If God hath bestowed infinite more cost on man then on all other Creatures how should we by serving God with our reason and having our souls adorned and filled with the gifts of the Spirit of God labor to excel them O the miserable and base madness of most men who though being endued with reason they are apt to serve God best and may observe all Creatures serving them in their kinde yet rebel against him and so become indeed void of reason And how do most let their souls lie unfurnished of saving knowledge and other graces like bruit beasts Happy they had been beasts God made them men but they live like beasts that perish 2. Our care must be more for our souls then our bodies Those be immortal shall live even when parted from the body O the folly of most people that toil and care for transitory things as profits and pleasures food and raiment but have no care for any thing that is eternal God gave them souls capable of immortal glory and they have so neglected the seeking hereof as that they must dye eternally and be in wo for ever Noah and the old world were a right picture of the good and bad in our age while he was carefully workiug they took their pleasure but in the end he was saved and they drowned So now the servants of the Lord they knowing their sin and danger they spend their time in mourning and humbling their souls and in making of an ark of Faith and true Repentance wherein to save themselves from the flood of Gods wrath which they know they have deserved They take pains to hear read pray mortifie their affections and lusts abridge themselves of many profits and pleasures having many reproaches from men and hard measures yea it may be crosses and afflictions from God to further them in a good course while in the mean time the common sort they follow the swinge of their own hearts and do what they list they follow their profits and pleasures like Esau and often escape afflictions and have great prosperity so that one would think their case happy in comparison of the state of the people of God But mark the end time will come that the people of God shall be saved and escape drowning when the jolly world shall fall into the pit of eternal perdition So the children of God begin in tears but they end in joy whereas the wicked begin here in jollity but must end in eternal howling which of these is the best chuse the first or the last that which perisheth or that which endureth to life eternal Verse 21. The like figure whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the Resurrection of Jesus Christ. HEre the Apostle sheweth That those of old had Types of their Salvation as well as we for the preservation of Noah in the Ark from the flood when the world was drowned was a Type and Figure of their eternal Salvation from the flood of Gods wrath by the Messiah to come To which Type of theirs we have another correspondent answering Type or Antitype a Type fitly answering and like theirs even Baptism which is a sign and seal of our eternal salvation and so is said to save us It saveth us that is sealeth up our salvation not that the outward Baptism that is the washing of the body with water doth save for that Hypocrites may have but the inward that is the pardon of our sins in Christs blood and purging our nature by Sanctification whereof being assured by Faith we have a good conscience and hereby have boldness to make demand and challenge of God eternal Salvation which God cannot deny having so covenanted in Baptism to the believer and hereunto we attain not by the work wrought or our being Baptized but by the death and resurrection of Jesus Christ his death purchasing it and his resurrection witnessing the same whereof this last which is the complement and finishing of the other is onely expressed in this place The like figure whereunto c. Here note That Throughout all ages the godly have been saved by the same means that we be we by faith in Christ who is come as they in him to come They are the same spiritual meat and drank the same spiritual drink onely we have a more fuller and clear revelation of him Even baptism doth also now save us c. This is the first Sacrament of the New Testament and is ordained in the room of Circumcision as the Lords-Supper in the room of the Passover as Circumcision did precede the Passover so doth Baptism the Lords-Supper that being a sign of our ingrafting this of our growing in the Church and as amongst the Jews even Infants were to be circumcised so amongst us Christians are Children to be Baptized Hereof the outward sign is water whereby the blood of Christ is fitly resembled which is that effectual water which doth wash and cleanse our souls It must be pure not mixt water in respect of great personages neither must any thing be added thereto as salt oyl c. And the person Baptized must neither be marked with an hot iron as amongst the Ethiopians nor Circumcised as its the practice of others In ours though some things be retained which some good men have stumbled at yet they that be so shie of them as to forsake the Church as the Separatists do or neglect and omit Baptism or break the peace of the Church by seeking to have their Children Baptized elsewhere they are too bird-eyed and I think its ignorance and weakness in them if they were retained as the Papists used them putting holiness in them superstitiously yet if there were no other cause but this we should not forsake the Church nor refuse Baptism much less seeing our Church doth altogether protest against superstition in them and retains them for order only The thing signified is the inward cleansing of the soul which being impure through sin is filthy before God till it be washed by the blood of Christ and Spirit of Sanctification yet as there are some which will
To send his holy Spirit into our hearts 5. To make intercession for us And is on the right hand of God In general 1. He gathers his Church by raising up Christian Kings and Governors where he hath any Elect. 2. He governs and keeps the same defeating all subtile plots of his Enemies and confounding all their devices Thus did he on the behalf of the Church in Egypt Thus also by overthrowing Hamans conspiracy Thus did he by dissipating the Spanish Armado and defeating the Gunpowder Plot. 3. Exerciseth his Church with crosses to scour off the rust which usually long Prosperity brings thereon In Particular for the Members of his Church that shall be saved he gathers them guides them and exerciseth them to obedience by crosses and represseth a great part of the rage of their Spiritual Enemies strengthening them against the same and for the Enemies of his Church he brings confusion upon them as on Pharaoh Senacherib Haman Herod c. Thus do we also see many Enemies of Christs Church daily cut off what else would become of the Church Angels and authorities and powers c. That is both good and bad the good willingly the others against their will are subject unto Christ. 1. For the good Angels If such glorious Creatures be subject to Christ then 1. How great a one is he and how glorious is his Kingdom He that hath Kings and Princes under him is an Emperor What 's he then to whom angels and authorities and powers are subject 2. The greater honor and dignity our head hath the more joy and comfort may we have which are his members Again In that he appoints them to watch and guard us then 1. What a great honor is this to us as if a plain Countrey man should dine at a Noble mans Table and have great Gentlemen with gold Chains to attend him 2. How may we hereby be comforted and encouraged against Satans malice 3. We must keep within compass and walk carefully in Gods ways we must take heed we do no uncomely thing lest thereby we make the Angels loath to attend on us or to carry ill tidings of us to God or be Messengers of some displeasure against us They themselves are very zealous for God and accordingly look that we should so be 2. For the evil Angels I shall not need to speak of their number power subtilty malice watchfulness to do hurt as neither of their office and work which is to hinder all good and further all evil Note we onely 1. That all these are subject Christ and he hath triumphed over them 2. That as it s no small honor to him our head to have all these under him so the meditation hereof cannot but be comfortable to us both in regard of him and our selves 3. That those evil Angels cannot do that evil they would and if they cannot much less can their instruments If even the Devils be subject to him that they cannot do what they would much more can he repress the rage of wicked men notwithstanding both of their malice and power But of these points I have spoken at large by way of Catechism CHAP. IV. THis Chapter consists of three parts 1. An Exhortation to Sanctification in general being the common duty of all Christians and belonging to all that shall be saved from Verse 1. to Verse 7. 2. An Exhortation to some particular duties of Sanctification from Verse 7. to Verse 12. 3. A comfort against persecution or an encouragement to the suffering of affliction for Christs and Righteousness sake from thence to the end of the Chapter Verse 1. Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same minde for he that hath suffered in the flesh hath ceased from sin Verse 2. That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God HEre is 1. An Exhortation and 2. A motive to perswade thereto The Exhortation is to resolve to mortifie and subdue the lusts of our corrupt nature and to cease from sin namely living in any sin which is both explained and amplified explained by setting forth the parts of Sanctification severally where 's shewed 1. What must be laid away the lusts of men these we must not follow nor walk in 2. What we must do even walk according to Gods will amplified by the circumstance of time even so much time as remaineth in this life behinde The motive to perswade hereto is For that Christ hath suffered for us in the flesh namely in his humane nature both in body and soul for that are we to understand by flesh in the first place as thereby in the second the mortifying of our corrupt nature or that sinful disposition which is in us called flesh which spreadeth it self both over our bodies and souls and in the third this natural life of ours while the soul lives in this body of ours for us not for himself but our sins for us not angels who are reserved undereverlasting chains of darkness but for us men for us even me and thee whosoever thou art that believest for us the Apostle himself being one for every man must labor to know it to be for him and the rest of Gods elect Forasmuch then I say as Christ hath suffered for us in the flesh we must arm our selves with the same minde even not onely to bear afflictions patiently and if it were to suffer persecution for his cause but also to dye unto sin not living any more to the lusts of men but to the will of God As Christ hath dyed for sin so should we dye to sin and not live in that for which Christ paid so dearly and God so hated and from which we are freed but rather in token of our thankfulness for our deliverance we must labor by all possible means to mortifie these our wicked lusts and to lead an holy life to the glory of our Redeemer Our Note may be this That The passion of our Savior Christ ought to be a mean to mortifie our lusts and to kill sin in us for who can love the knife that killed his dearest friend or that would have been his own certain destruction neither can any man have any perswasion upon good grounds of his part in Christ death except he dye to sin for as one end of Christs death was to free us from condemnation so another was to kill sin in us for he purgeth those whom he redeemeth He is a perfect Savior and Redeemer not setting us free from some but out of the tyranny of all our enemies therefore of sin as well as wrath again would Christ dye for a company and have no use of them but leave them still to live in sin As therefore we would not live in sin let us often meditate
or others they should disdain that this outward and base sin should thus insult and prevail and Goliah-like defie the host of Israel O if we had Davids spirit to set upon it and knock it down it would be easily done if all would joyn hands But whereas some have put down Alehouses other Justices to gratifie some friends have set them up again and are so cold and remiss herein that few drunkards come to any punishment Belike they have no leisure no zeal for God neither will afford him any help against the mighty But though these and their Officers were faulty yet if housholders would bestir themselves and put on Joshua and Davids resolution the number of drunkards would not be so great as it is but if one put away such a servant another is presently ready to entertain him O what a goodly Church and Comon-wealth should we have if housholders would do their duties throughly Revellings Gluttony This is an abuse of our meat God of his abundant mercy hath left us the use of his Creatures and that not herbs only as before the flood but the beasts fishes fowls c. marvellous varieties out of his three great store-houses and that not onely for necessity but also for delight as well in the plenty as variety of them Those he hath appointed us to receive in due time measure and maner with thanksgiving in a sober and temperate sort as becometh Christians Contrary hereto is the sin of gluttony which is committed in respect of the quality quantity and time For quality namely when people be too nice curious and dainty in their fare and are never satisfied herewith and give themselves to devise new found dishes cates and sawces so fulfilling the lusts of their flesh a common fault in great Towns and Cities Most are a great deal more careful herein then to please God and more angry if it be not to their tooth then for any sin against God It s good to have things cleanly and wholsome but not curious There are some also that this way exceed their ability being too much given to belly-cheer whereby want creepeth upon them and theirs men and women must be content and do as they may Some will not be restrained by the Civil Magistrates command but even in their health will follow their appetite whereas we ought to obey the Magistrates commandment our health giving us leave for conscience sake Conscience I say not of the meat that were a Doctrine of Devils but of the commander whom we ought to obey For the quantity when men exceed measure and eat more then doth them good or makes them fit for the business God sets them about there are some beastly monsters that of set purposee at in a bravery more then two or three men yea for a wager will eat so much a goodly glory to their shame wherein a hound will match them some such God hath branded Others there are that at feasts and such times forget themselves and by variety of meats are beguiled this is the fault of feast-makers occasioners of gluttony who provide too excessively and curiously costly and dainty dishes when men are filled with wholesome and sufficient food before It s good there should be plenty according to every mans ability that so the poor may be remembred and some variety too to shew Gods bounty and because all love not alike but overmuch costliness is not meet That which in the end of feasts is oftentimes wastfully spent would go a great way with the poor and much comfort them if the charges were employed this way But many that stand not at many shillings this way would grudge at as many pence to give to the poor It s a good feast where the poor are remembred It s also a great fault in Guests to be tolled on further then is meet whatsoever provocations there be they hereby hurt both their bodies aud souls But especially those are blame worthy that make the Sabbath day a Feasting-day quite contrary to all good order and reason that 's a Feasting day for the soul but if the body be overmuch pampered the soul shall fare the worse we are therefore sparingly to eat that day especially till night as being to go about spiritual duties whereunto we are so unfit in the performance whereof through excess of food we become sleepy and drowsie which is most unseemly and wicked in Gods service therefore as when we serve God extraordinarily we fast altogether so when ordinarliy we must be very temperate and sparing For the time It must not be at unseasonable hours as either too soon before men have done God some service or been about some good business nor so late as when men should be at rest such banquettings junkettings and late Suppers be not for strength but for lust sundry servants be wanton in this kinde watching their unseasonable times when their masters and dames be forth or asleep This as its a sin in it self so doth it many times bring on other wickednesses Wherein we have offended either way le ts repent making conscience for the time to come O what woful Creatures are we that cannot tell as wise as we think our selves what how much or when to eat Gods Word must be our rule and we must suffer our selves in all things to be guided thereby Banquettings Drinkings that is needless excessive or untimely bibbings when there is no cause This is here condemned as a lust of the Gentiles because else they that are addicted hereto would have been at defiance with them that had spoke against this and told them they were not drunk might do thus and thus Many upon every idle occasion be bibbing and sucking and love to sit with the pot in their hand telling a tale and then they think themselves as wise as a great Counsellor But do they become hereby more fit for Gods service Doth this tend to Gods glory nay hereby become they not often drunk ere they be aware To stir you up to sobriety 1. Finde that you have right to the Creatures else you can have no comfort in the use of them but shall answer for them Carry your evidences to the Lords Lawyers who can clearly resolve you There are none more bold to take and that excessively the Creatures of God then they that have least right to them 2. Knowing that we are heirs to these and so that they be sanctified to us on Gods part by the Word we must on our parts sanctifie them to our selves by prayer and thanksgiving O how many swinishly go to meat and drink and have not God in their thoughts not make mention of him except it be by swearing to prophane and abuse his holy and glorious name 3. Use them soberly and temperately as in Gods presence so as our eating may be to make us fitter for the service of God and the work of our calling and so may be
that are all for themselves as for any other either they will not bestow any thing at all or no more then needs must and most Christians are too nigardly For the worship of God some think that any thing bestowed this way is too much that this is the worst and idlest money bestowed this may be they could be content with a blinde Sir that would live of crusts and if they can pull away the Tithes and make a bargain with a Minister half for nought they think it well gotten and many that might procure the Preaching of the Word to them onely the want is their hearts are so glued to the world they had rather have their Hogs then Christs company among them The blinde devotion in times of Popery to build Churches and Religious Houses will condemn the wretchedness of our times If a Church be but decayed in our days there must be a Collection all over the Countrey if not many Shires for the reparation hereof And how do men hide and conceal their Estates that they may be freed from the paying of Subsidies and Taxes and so deceive the King of his due And what wincing is there for the payment of the poor the true poor If it were not out of the fear of Law and Justice they would pay nothing or as good as nothing Hath not God made many promises what unbelievers are these that will not take Gods word Their goods thus spared prosper not long for God will be true hence come so many changes of owners even because men get and keep their goods unlawfully Thus many instead of wealth leave their children an heap of chaff that blows away God will rifle in such goods and besides at the last day what account and bills will these be able to bring in that they spent all on themselves or wasted all in riot or spared all from those good uses they should Their bills will not be taken they shall hear this sentence O evil and unfaithful servant thou hast been untrusty in a little who shall trust thee with more take him hence binde him hand and foot c. but to those that have employed them well it shall be said Come ye blessed of my Father Well done good and faithful servant thou hast been faithful in a little enter into thy Masters joy O then let us learn this sobriety We have an enemy to resist who if we be drunk with the love of the world will assuredly have his will of us and is not the end of all things at hand If we be drunk when our Lord and Master cometh what shall be our portion we must dye we dye daily in our neighbors And watch unto prayer This is not to be understood of the bodily waking of the eye from sleep though the Papists so transfer it and therefore keep certain Vigils and Watches for Saints certain nights of the year though upon occasion we ought with David to keep our eyes waking in the night that we may praise God and pray unto him but it s meant of a spiritual watchfulness whereby we have an eye to our hearts and ways that we do nothing against the will of God but may ever be doing that which is good and acceptable in his fight which is a notable help to further a man in a godly life to the kingdom of heaven and this is performed by those onely who having obtained mercy of God and assurance of pardon see cause why they should turn to him serve him and give themselves wholly to him This watchfulness is well put after sobriety as sobriety is set before it to make way for the same for as a man drunk with wine cannot keep awake but sleeps like a Hog so he that is drunk with the cares of this life cannot watch spiritually This watching is a looking to our hearts and all our ways that we may be always kept from evil and ever in a good course Therefore as Watchmen use to examine all Passengers and accordingly deal with them so ought we to watch against all enemies which are evil thoughts evil words and evil deeds which do either directly proceed from our own ill heart or by the temptation of Satan and the world To prevent evil thoughts we must keep the heart with all diligence This is the fountain that sends forth such streams the furnace from whence comes such sparks If our thoughts be wicked impatient unclean proud c. we must suppress them and beat them down but if good holy and pure let them pass for true men so we must take heed to our ways that we sin not with our tongues Our tongue is a slippery member an unruly evil able as little as it is to do much hurt and he is a perfect man and able to rule all his body that can rule his tongue we must therefore set a watch before the door of our lips and examine all our words And for evil actions we must also beware of them we must take heed to our ways watch all parts and members of our bodies that no ill action break forth and accordingly as Job Covenanted with his eyes we must with every member We must examine every action at our going about it if any evil one pass from us and break as it were through the watch we must be grieved and repent and thereafter be more watchful As the eye-sight and eye-lid are necessary in the body so is watchfulness in the soul we are continually in danger of falling the Devil the world and our own lusts be our enemies if we suffer them to break in upon us we dishonor God and spoil our selves of our peace and comfort And as we must watch against all evil so must we especially against those we be most subject to as wise and careful Watchmen will have most care of the weakest parts of their City And as we must watch to keep out evil so must we to do good and that both privately and publikely towards God our selves and our brethren And not this onely but watch that we do good as we ought to do in a right maner we must look to our hearts in our callings and in our best duties for even then they will beguile us and the right maner of performance is all in all Thus in prayer we must watch against private pride hypocrisie wandering thoughts c. so in the Word against Infidelity prejudicate Opinions c. this must be all the day through and in our particular actions for it s not enough to have a general purpose of well-doing or of a godly life but we must look to every particular action through the day we must not be good by wholesale but by retale not in the sum and gross but even in particulars there must not at any time be an evil heart in us we must be in the fear of the Lord continually As in journeying suppose to York we
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
preach very seldom many rich men by concealing their Estates or by friendship are but a little in taxes and subsidies so also they can hold some down in rates though they put up others and yet think all this clear gains its clear theft and wrong will God take an unequal account will he take account of men without regard of what he put into their hands He will not Most mens accounts will be as if a Steward should receive Five hundred pounds and bring in his layings out but half that or thereabouts would it be received it would not neither shall theirs As good stewards We are but disposers or stewards of the gifts we have therefore must not we keep them to our selves or count them ours as stewards we must employ them and that chearfully why should the steward grudge to lay out that he hath taken in seeing its his masters appointment whose the money is Thou hast wealth and dost account it thine own and sayest that thou mayest do with thine own as it pleaseth thee but thou art deceived what hast thou which thou hast not received Good Men love to be counted true in that they are trusted with we therefore must so minister that we may be found faithful stewards that when the day of account comes we may hear that sentence Well done good and faithful servant Such as let their gifts rust or employ them to the hurt of others are far from being good Stewards and will indeed be rewarded as evil and unfaithful servants O look to it all of us must give an account Magistrates Ministers c. that it may be to our comfort Of the manifold grace of God Though God be one yet his gifts and graces be manifold common gifts as Authority Wealth Wit Knowledge c. How many Creatures have we for food Beasts Fishes Fowls Fruits How many kindes of these so of Apples Pears Herbs Flowers 1. Labor to be manifold in duty 2. Praise God for his manifold gifts according to our manifold uses Verse 11. If any man speak let him speak as the Oracles of God If any man minister let him do it as of the ability which God giveth that God in all things may be glorified through Jesus Christ to whom be praise and dominion for ever and ever Amen THe Apostle descendeth from general to particular Exhortations and instanceth in some main and principal gifts which be of greatest use namely Gifts and Offices in the Church towards the souls and bodies of the people of God and that not onely for their good but that God might be glorified in all his gifts through Jesus Christ of whom and his gifts bestowed upon us when he speaketh he cannot but break out into a hearty thanksgiving desiring and that fervently that all praise and dominion may be given to him for ever and ever Here we have an Exhortation a Confirmation a Conclusion The Exhortation is unto Ministers by name to preach the Word of God and as the Word of God and to other Church-Officers under a general term that they are to dispense their gifts according to the gift bestowed upon them Now in that the Apostle contents not himself with the general Exhortation in which Ministers were included but names them particularly we may note that The Office and Calling of the Ministery is of all others the most needful and necessary It s the gift of Prophesie to understand the Scriptures to be able to open and apply the same is an excellent gift as in respect of him that hath it so as the Ordinance of God to work Faith and convert Souls It were pitiful if Magistrates should neglect their Office Housholders theirs or any other to employ his gift for the good of his brethren for then would all things come to confusion but the neglect of the Ministery were yet worse as being the means whereby those may learn their duties The souls of people depend on the Ministery and where Prophesie faileth the people perish Hence it is that when the Lord promised great favors to his people he promised them faithful Ministers and our Savior in love to his people the Jews sent his Apostles among them pitying them as sheep which were scattered and wanting a Shepherd where on the contrary no greater judgement could befal them then the want of such faithful Shepherds or the having of unfaithful Can Laborers Husbandmen Plowmen Builders Watchmen Shepherds and such others be spared in a Commonwealth Who knows not the use of them Such are Gods Ministers in respect of our souls This teacheth Ministers to be faithful and painful in their places The honor is great the trust much to be the Lords Ambassadors in such high matters and to have the charge of Souls Here is no dallying the greater our place is the more must be our diligence we are employed about a worthy work and accordingly must labor in the Word and Doctrine for the gaining of Souls Hereupon followeth an incorruptible Crown Contrary if we be unfaithful and negligent as we sin in the highest degree in so deep trust and do so great hurt our answer must needs be fearful which made Paul say Who is sufficient for these things And godly men have been in this Calling with much fear and trembling without doubt wicked Ministers as they are the Factors for the Devils Kingdom they have more to answer for then either unfaithful Magistrates Housholders Lawyers Physitians c. nay then those that rob and murther by the High-way for these kill a few and but mens bodies but those murther many and their souls their peoples blood will be required at their hands were this considered men would neither so rashly and unadvisedly run into the Ministery nor so loosly and idly live therein 2. It teacheth people to esteem the Ministery as the most necessary gift of all others as that whereon the winning and losing of their souls depends and which is appointed for Salvation and accordingly they must regard it make use of it and endeavor to profit by it for their Humiliation Conversion Sanctification 3. It rebukes numbers of blinde people in the world that think of all gifts the Ministery might be best spared especially those preaching Ministers that have as they say a deal of Tythes and maintenance and that they could like as well a Reader that would be content with a small stipend c. O these unsavory Earth-worms know not the worth of their souls and therefore savor not the things that pertain to the salvation thereof Thus indeed our Commodities in most places are deadest and of least price and regard some few wise Merchants thank God for our Ministery and highly value it Well know that thy foul the best jewel thou hast depends on the Ministery of the Word if ever it shall be saved it must be by means hereof whereby thou mayest as well renounce
thereupon both in body and soul shall be cast into Hell fire though the one begin with joy yet they end with wo and though the other begin heavily here yet they end with joy in Heaven and this life is nothing to that 's to come Could we discern this we would reverence the one highly and no less pity the others yea should the ones troubles here infinitely exceed the others jollities or the troubles of the godly be here greater then they are as also the jollity of the wicked we would not change with them 1. This confuteth the blinde world that esteemeth basely of Gods servants and of their state but let us never think the worse of our estate for them as a plain rich man doth not when a vain bragging fellow in brave apparel goes swaggering scornfully by him 2. This may and ought wonderfully to comfort Gods servants that hath advanced them to this high dignity passing by so many others O that we would walk worthy hereof in an holy and pure conversation 3. This may be a choak to the wicked notwithstanding all their jollity and make them weary of their condition laboring to become godly and of Gods house that so they may be truly happy What shall the end of them be that obey not the Gospel of God Here 's implyed 1. That though the afflictions of Gods people be many and great yet they are nothing in respect of the miseries which shall befal the ungodly The Lord is Judge of all the world and he will deal justly and equally even give every one according to their works If therefore he afflict his children with rods he will plague his enemies with scourges if he will not bear with sin in his own servants that are careful to please him and stand in awe and yet be overtaken then he will be dreadfully revenged of those that make a trade of sin if his children in their conversion and often afterward upon any sin committed have gripes of Conscience and suffer the terrors of God then shall the wicked have a gnawing Worm that shall never dye if those be brought as it were along by Hell these shall be left and swallowed up of Hell The Lord began with the Israelites in Captivity but ended with the Egyptians in drowning them in the Red-sea the three Children were put into the fiery Fornace not burnt but fire seized on them that put them in Daniel was put into the Lyons Den but his Enemies and Accusers were devoured Israel was carried Captive but Ashur destroyed the children are beaten with the rod thereafter it s burnt God chastens his for a few days here to their amendment but the wicked shall be cast into eternal fire In reading hearing and seeing what grievous things the Lord hath laid on his own children the wicked may see as in a glass the woful state that abides them 2. That the torments prepared for the ungodly in death and at the day of Judgement are such as cannot be expressed The Apostle knew that they should have a fearful end but utter the further end of it and lay it out to the full he could not therefore is forced to say What shall be the end It s a wonderful love of God that he hath made us his Children but yet it s not manifest what we shall be that is it cannot be exprest what happiness is prepared for us Eye hath not seen nor ear hath not heard what God hath prepared for his children So cannot any decypher the fearfulness of the wo prepared for the ungodly Such shall be separated from God and from his Saints and have their portion with the Devil and damned O the universality of their torments both in respect of their bodies and souls O the greatness of their pangs tormented with fire and brimstone O the eternity of them They shall be world without end If a man in pain should shed a tear or drop of water from his eye once in a thousand years and no more yet sooner should he make a whole Sea before this time will end 1. O what an iron scourge should this be to drive the wicked to repentance not resting till they know they be freed from this woful lake O let them never glory in their prosperity as long as they are in danger hereof If any will not break off their sins and fear they will prove costly profits and pleasures and they that will not believe and fear here shall feel them to eternal destruction hereafter 2. How should this glad the hearts of all Gods people that know themselves freed from this fearful lake and make them walk chearfully and obediently all their days to the honor of him that by his sufferings hath freed them therefrom yea should we not bear our few afflictions patiently being freed from these endles and easeles ones and not to envy at the prosperity of the wicked seeing it shall have such an end let their beginning be what it will be if this be their end God keep us from having any part therein That obey not the Gospel of God The wicked are described by their disobedience to the Gospel and these are indeed the most wicked and and have the fearfullest answer to make and the lowest or worst place in Hell they shall speed worst for their sin is greatest For what a favor of God is it not onely to give Christ to the world but then to publish him by the Gospel being the glad tidings of Salvation to all of what sort soever though never so mean never so great sinners there is mercy upon their unfained humiliation and such God sends his Ministers to beseech men to be reconciled O this is an unspeakable fâ—vor as that the contempt thereof must needs deserve a fearful damnaton That men should continue yet in their sins and have no minde â— Christ as a King and Savior is fearful If a company of Rebelsâ—ad a pardon proclaimed and sent out to so many as would come in fany would stand out and refuse the Kings grace and favor were he â—t worthy to be cut-off It shall be easier for Sodom and Gomorrah in â—e day of Judgement then for these people If they that despised theâ—aw were not unpunished how shall they be dealt withal that despâ— the Gospel The higher they are lift up the lower they shall be casdown 1. This rebuts the most part Howsoever they talk of the Gospel and comeâ—t Church and cry The temple of the Lord the temple of the Lord yet â—ey yield not obedience thereto but continue in their sins There are â—w that come to see any such need of Christ as highly to prize him aâ— most earnestly to seek him though some would have Christ the Savior and will have Jesus Christ in their mouths yet few will stoâ— to his yoke to renounce all their lusts and yield up themselves in abbedience to his
they should have To flee therefrom they cannot whether should they all being on fire To resist they cannot they have nothing wherewith they are naked of their pomp and retinue Hide themselves they cannot from his all-seeing eye to abide the presence of this Judge is impossible O they will then call to the hills to cover them we think that the Jews Judas Pilate and the Soldiers shall have a fearful appearance but many among our selves shall have a worse then some of them Do not we prefer our lusts before Christ as the Jews did Barrabas Do not many among us pierce him with their sins Crucifie him again persecute him in his Members This will not be the state onely of poor snekes or of the common multitude but of the greatest and mightiest potentates Nimrods Gyants O these shall wail before him beating their knees one against another They that have sit as Judges of Gods Servants in their Velvet coats and Gold Chains shall now stand naked before this Judge Here they dare appear any where yea where Gods Servants oftentimes care not for appearing but we shall one day appear with joy where they shall not shew their faces O that this might strike terror into wicked mens hearts to think of this day and might be a choak to all their ungodly profits and pleasures O this day will pay for all O that they could be perswaded now to kiss the Son now to humble themselves before him now to stoop to him and imbrace him as their Savior yet how many wicked wretches be there that will hope to be saved as well as the best even notorious ones O fearful impudency you saved then who shall be damned The Turks and Heathens that know not God True but not with such a destruction as shall befal you your stripes shall be worse and more then theirs your day is coming you have had the start of Gods Children you have been first in prosperity as they in trouble but ere long their mourning shall be turned into mirth your joy into everlasting misery Verse 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing as unto a faithful Creator THe conclusion containing an Exhortation to commend and commit our selves and our state in all our troubles to God holding on our good course and keeping a good conscience without turning awry one way or other who both can being our Almighty Creator and will being faithful in all his promises whereof he hath many of protecting and defending his Servants who will either deliver them out of their troubles or give them strength to bear them and when their life shall end will take up their souls to Heaven keeping their bodies to a joyful resurrection This also hath the force of another Reason to perswade to the point in hand namely patience and joyfulness in troubles and may be gathered thus If we may in all our troubles as long as we keep a good conscience in them confidently commend our selves to God in assurance to be cared for as shall be best for us then ought we to be joyful in our troubles but the former is true therefore the latter Here 's an Exhortation to commend our selves to God in our troubles those are described by the efficient cause of them they come by the will of God whereunto Reasons are annexed to move us to commend our selves to God in them 1. Because of his omnipotency 2. Because of his faithfulness To all which is added a caution how far forth we may commend our selves to God in our troubles namely in well-doing even so long as we be careful to continue in our uprightness without swerving Wherefore let them that suffer according to the will of God Here note That Whatsoever troubles befal us in this life either afflictions from the hand of God for chastisement or persecution from the world for our tryal c. that they come not to us by chance or the will of the Devil or man without God but by the determinate purpose and counsel of God But of this before Commit the keeping of their souls to him c. Here note That God hath a care and special regard of his Servants in the time of all their trouble and adversity of what kinde soever He cannot forget them they be as the apple of his eye There are infinite promises of God to this purpose in the Psalms and Prophets He will either deliver them out of their dangers as Let Noah Daniel c. or comfort and provide for them as for Joseph in Prison whom at last he advanced as he did also David and Jeremiah else he will strengthen them to bear their pains give them faith and patience to bear all the malice and torments of their Enemies as he did Steven and the holy Martyrs that had such invincible courage and constancy as they wearied their tormentors even in the middle of their torments singing Psalms And their souls and bodies being parted he takes their souls to himself into Heaven in the mean time reserving their bodies safely to a joyful resurrection Neither is it any wonder For He hath created them redeemed them with his Sons blood sanctified them preserved them and prepared Heaven for them ere the world was This teacheth Gods Children in all their troubles of what kinde or degree soever to commend themselves into his hand with confidence and assured trust that he will take care of them and dispose of them to the best c. Let 's never be dismaid but cast our care and roll our selves upon the Lord be we assured that he will be with us and not fail us He is Almighty and can do it He is also most loving and hath made many promises in his Word so to do Be we faithful unto the death and he will give us a Crown of life Faithful is he that hath promised He loves that we should rely on him If it be poverty sickness pain persecution c. say not I shal never be able to get through it but cast thy self on God who never failed any that put thier trust in him Do not we rely on our selves for this were the way to fail like Peter and Origen who fell shamefully but trust in God Pray use all good means and set thy faith on work to depend on God to be well carried through thy trouble to the end and from death to Heaven Thus did our Savior and after him St. Steven commend their Spirits into the hands of God O our unbelieving hearts that fail as soon as any great tryal comes as the Israelites upon Pharaoh's pursuing them yea are ready to sink to be dismaid to put our hand to some unlawful means If we had faith enough what Victories might we get what Conquerors might we be we shrink and are dismaid as if we had none to trust in or as if
God were not Almighty or had made no promises or at least were not faithful O let us rebuke our unbelief and gather up our selves and Gods promises and examples of his goodness to his and rest upon them as on an unmoveable foundation In well-doing While we continue in a good course without turning out of the way we may comfortably commend our selves to God but not otherwise If we falter and shift for our selves and put our our hands to unlawful means then God takes no charge of us then have we cut off our selves from all hope and comfortable commending our selves to him with what face can we so do and what promise have we when we have broken our faithfulness 1. Therefore be we perswaded that our greatest comfort in our trouble must be to stick close to God and so long God hath tyed himself to us but if we shall do otherwise we defeat our selves of this Therefore in what danger soever we be let us never put out our hands to unlawful means as to run to wizards in poverty to steal in any danger to forfeit a good conscience Our comfort is then gone and Gods promise belongs no further to us at least till we humble our selves and be reconciled upon our repentance for it 2. No ungodly man in any strait can have any warrant or comfort to commend his soul or case to God where hath God made any such promise to such nor can they in their death A bad man cannot say Lord receive my soul upon what acquaintance God knows not this soul It s not redeemed washed It hath not used to serve him no such unclean souls ever came or shall come to Heaven No they go to him whom they have served they that have given their souls to God in believing and obeying here may with comfort yield up their souls and say Lord The soul thou gavest me and hast redeemed sanctified preserved and with which I have unfainedly served thee or which now in suffering I have sacrificed for thee I do now commend it to thy keeping This soul God will most readily take it s more his then thine he loves it well But for a wicked man either he cannot have the face to commend his soul to God as wherewith he hath at no time served him but the Devil his Enemy or if he be so impudent God will take no knowledge thereof In well-doing This may be taken particularly for patience and freeness from revenging our selves of them that persecute us for should we so do God would not take charge of us but if we pray for them love them wish their good we may the more confidently commend our selves to God O then rely we on God and in all constancy in well-doing commend we our selves to him in much assurance as unto a faithful Creator CHAP. V. THe Apostle proceedeth in holy Exhortations to sundry excellent and necessary duties and vertues from the begining of this Chapter to the tenth verse from which to the end there 's the conclusion of the Epistle The Exhortations be either Special or General Special to some special kindes of persons as to Ministers and to the yonger sort Ministers from the beginning to the fifth verse yong folks in the fifth and sixth The General belongs to all being to Faith to rely on God to sobriety watchfulness c. of which in particular when we shall come unto them Verse 1. The Elders which are among you I exhort who am also an Elder and a witness of the sufferings of Christ and also a partaker of the glory that shall be revealed THe Apostle knowing that there are three vices incident and very hurtful to the Ministery and Ministers of the Word of God namely Idleness Covetousness and Pride seeketh to prevent these in all Ministers by exhorting them to the diligent and faithful performance of their duties belonging to them namely 1. To feed the flock of God that is to Preach the wholsome Word of God diligently to them 2. To take the oversight thereof that is to have a special care of them and regard of all their lives and behavior applying themselves to them accordingly 3. To be examples to them of pure humble and godly conversation nor doth he onely exhort to the doing of these but to the right maner of performing the same They must be done 1. Not by constraint that is out of fear of Gods wrath or force of mens Laws but willingly 2. Not for filthy lucre but of a ready and free minde seeking Gods glory and the peoples Salvation 3. Not being lordly or haughty in their carriage but examples of humility and godliness The Reasons whereby he urgeth the same are diverse The 1. taken from his own person verse 1. where are three motives to perswade them to obey his counsel even for that he was a Minister as they were a witness of the sufferings of Christ and a partaker of the glory to come in Heaven The 2. For that the people were Gods flock and his heritage The 3. For that they did depend on them for instruction and means of Salvation The 4. For that hereupon they should receive a Crown of glory that fadeth not away Speak we first of those duties in general then in particular In general Ministers being here instructed in their duty as people elsewhere Note 1. That the Scripture is not partial binding some to duty and leaving others at liberty but indifferently teacheth all yea the greater place that any is in the more duty it requireth every honor carrying a burthen of duty and the more need have such to do their duties for the example of others Above all others Ministers have most need both to be instructed in their's and also to perform the same for on theirs depends the well-doing of the people both in their general and special callings for how shall the people have these things if they receive them not from the Ministers of God put apart for that end how shall they else be either good Christians or good Magistrates Husbands Housholders c. If the great wheel of the clock that should turn all the rest do stand still so also must all the rest 1. When people are informed of their duties and amongst others of their duties towards their Ministers as of love honor reverence obedience maintenance c. they must yield thereto not think much hereof for God hath laid as great a burthen on their Ministers which they are charged with yea they must be thankful to God that hath had such a special care of their souls as so weightily to charge Ministers therewith as it s no small comfort to the poor that God hath taken such order for them by so many commandments so many promises also and threats to the rich People also ought in any wise to be careful of their own souls and joyn with the Lord in care who is so careful of them Heavy
uttered nor conceived what it is It s described according to our weak conceit by a feast a marriage feast of a Kings Son a City whose Walls and Streets are Gold and Gates Pearls c. It s a State free from all evil whereas here there 's nothing but crying and complaining one of his head lungs back c. another of his unruly children losses by sea by Bankrupts c. There all tears are wiped away there also there 's no want of any thing no need of any thing whether for body or soul but a perfect enjoying of all good for we shall enjoy God himself the fountain of all goodness we shall also enjoy the society and fellowship of the Lord Jesus who hath so loved us and who is the joy of our hearts So of the holy Ghost the Comforter so of the Angels of the Patriarks Prophets Apostles Martyrs of our godly Friends Children Ministers that begat us to God c. where we shall be so filled with all comfort as we shall joy continually for we shall sing night and day the place also adds unto our happiness Needs must Heaven be excellent as being prepared by God for himself to set forth his magnificence what it s within appears by its glorious outside and the glory thereof by the fairness of the world given to dogs and Gods Enemies this also is eternal The glory of this world as it s not worthy to be so called so it s inconstant and fickle see it in Nebuchadnezzar Belshazzar Herod one day yea one hour knows us often both happy as the world accounts and miserable but such is not the glory of Heaven it endures for ever This is here as elsewhere promised to faithful Ministers they shall enter into their Masters joy 1. This may exceedingly encourage Ministers to take all the pains that possibly they can in their calling we serve a good Master O how men strive for a corruptible Crown how much more should we for an incorruptible how careful should we be in Studying Preaching living well c 2. It may serve to uphold us in the midst and against all discouragements our office is not onely painful but oftentimes fruitless thankless and perilous A Minister shall have to do with such dull ones as he must teach them as a childe new weaned with line upon line precept upon precept others are so wretched as that by no means they will be reclaimed yea oftentimes they may receive unkindeness where they least expect it people count our labors nothing which yet we finde such as we are scarce able to undergo others grudge at our maintenance otherwhile we shall having delivered things never so carefully be taxed by some of ignorance by others of malice others will raise up lyes and slanders against us and so requite our pains others will persecute us as Demetrius and Alexander the Copper-Smith did the Apostles yea the more painful we are the harder we shall be dealt with Now against all those and the like hath not a Minister need to have something to comfort and hearten him This will do it fully the incorruptible Crown will pay for all we must look up to that Contrarily what will be the reward and end of all unfaithful Ministers that starve and mislead their Flock that live in jollity and at ease c Oh their reward will be with the unfaithful Servant to be taken and bound hand and foot and thrown into utter darkness Then shall they pay for all the wages taken without doing any work so for all their ease which will be turned into pain and wo They shall then give an account for all the souls that they have caused to perish Q. But when shall Gods Ministers have their Crown Answ. When Christ shall appear and come to Judgement O then if he never come we shall never have our Crown O doubt not once hereof He shall certainly come to Judgement It s an Article of our faith and which is often mentioned in Scripture See Matth. 25. 31. Acts 2. 11. 1 Thess. 4. 14. 2 Thess. 1. 10. Rev. 1. 7. Therefore let neither the good doubt hereof to become slack or faint nor the wicked to continue careless Obj. But when will it be It will be long first Answ. It cannot be long ere it be for we be in the latter end of the last times but if it were our life is not long and in the end thereof we shall have one half of our Crown and our bodies shall rest for the other until the day of Judgement therefore live by Faith and wait and be not short breathed If one part tarry a while it will be so wonderful when it comes as that it will abundantly pay for all 3. For People If they be good sheep brought from their wandring turn'd from goats to sheep and be ruled by the government of their godly Pastors they shall also have this incorruptible Crown of glory For the stubborn and disobedient that will retain their goatish qualities that wil not be brought home by any means that can be used their condition will be fearful but in death when their souls shall be carried into Hell and on the day of Judgement when they shall stand on the left hand they which here would not hear that voice that called them so often to him shall then be charged to depart from him As this day will be joyful to the godly so shal it be terrible to the wicked Verse 5. Likewise ye yonger submit your selves unto the elder yea all of you be subject one to another and be clothed with humility for God resisteth the proud and giveth grace to the humble THe Apostle proceeds to the duty of another special sort of people namely the yonger ones shewing what duty they owed to their elders and then goes to Exhortations to sundry particular duties Likewise ye yonger submit your selves unto the elder Although I use to trouble you little with divers interpretations or mens judgements taking it that my duty is to shew you rather what God saith then what men say yet at this time it will not be amiss to propound fome Elders may be taken as in the preceding uses not for elders in years but by office and so by the yonger may be meant not the yong in years but inferior in place namely the people or if yong in years are to be understood then a part for the whole is meant All the people must submit themselves to their Ministers whereof a great part are yong ones and they commonly the most unruly and so the duty of people towards their Ministers is here taught as the word likewise seemeth to imply Or Elders may well be taken for Elders in age properly and so the yonger in like sort for the yong sort of people and so the duty of youth towards them that are aged be here taught as it may well be and the more likely
in vanity but the Scriptures call for Religion even at the hands of yong men There are also Reasons to disswade yong men from tainting their yong years and laying up matter for their age to roar for the sins of their youth from losing this freest and fittest time The fittest because they be fresh and apt to conceive remember and are strong which way they set themselves to good or evil The freest as not being incumbred with cares worldly businesses c. old age also is dull and unfit to learn the trade of Christianity is to be learned betimes You yong men and maids and yonger women shew your humility in being ready to listen and follow any good councel or example If you have seen God go before you in your Elders and follow them not your judgement will be great and sin without excuse There be indeed Religious and sober good youths and yong folks married and single and such as shall enter into the Kingdom of Heaven before their Elders children before their Parents and Servants before their Masters and yong men which be able to instruct and be paterns to the aged These are comely persons but how few be of these These also must remember to reverence their Parents Masters Elders though they should not be for knowledge or grace as they ought and themselves have more then they All of you be subject one to another He lays not this duty on the yong onely as in the former words but now requireth it of all even of Superiors to Inferiors and equalls each to other not that he forgets himself or would lay all common and make a confusion as if the Superior ought as much submission to his Inferiors as they to him and so equals each to other not so but they must submit themselves to them in another kinde as Superiors to Inferiors to care for them and seek their good and bear with them and equals to stoop to do each other good and to bear one with another and yield and give way to each other not standing stifly upon terms For Superiors they must submit to their Inferiors even Princes Councellors Nobles Judges c. must beat their heads study and take pains for the good of the Subjects as the Subjects must submit to them in reverence obedience tributes c. So they care for them put themselves to pains to do them good for God hath appointed no Calling to take all and pay nothing but every honor hath a burthen of care going with it As in the Members of the the natural Body not one is allowed to be idle but every one works for the good of the whole the eye looks the tongue talks the foot walks the hand works c. Now some may think that all these work and the stomack and belly in the midst lie still and be idle doing nothing but it s not so for though they work not as the other yet their work is as profitable and necessary without which they could not long stir namely they concoct the meat and nourish the whole body the like may be said of Princes and Magistrates So Ministers even the greatest must stoop low and take care publikely and privately of the meanest in the Congregation He that is chief must thus be servant of all So the chief men in Towns must take care for the good of the poor they must visit them into their poor houses and look in their cupboards c. it s their glory thus to do The Angels tend on us and scorn not yea God stoops to take care of us poor Creatures He numbers the hairs of our heads and makes all our beds in our sickness So our Savior Christ being rich became poor for us and the Holy Ghost takes up us miserable Creatures for his lodging Housholders also as they look for submission from their Families so must they submit themselves to have care not of their bodies only but to instruct teach and admonish them for the good of their souls so Husbands must bear with their Wives weakness and not stand strictly upon every word amiss when they are at sometimes disquieted Neither is it any disparagement for a Superior to yield to his Inferior but a commendation for so did Abraham to Lot let every one know we be the Lords Stewards and therefore must lay out as well as take in For equals There must be a doing good each to other being not born for our selves The useful man is the man that will be beloved and have comfort we may stand in need one of another and therefore must do good one to another also we must yield each to other not as they that will strive for the wall or way and lay each other in the dirt in reasoning we must not be stiff and seek to have the last word in fallings out if our adversary will not come at us we must go to him In matter of commodity if he will not yield an inch we must if he be angry break off be silent or answer mildely c. This is so far from being any disgrace as that its our honor and credit what though we could master and subdue another we are far wiser if we can overcome our selves and subdue our own hearts to the word and will of God This also tends greatly to peace and blessed are the peacemakers without this no peace A flint and steel being the one beat against the other make fire not so if we strike it against a cushion The world thinks shall I yield to him O this great courage to stand out but its carnal and beastly courage of Bulls and Bears not of Christians How many might have saved an infinite deal of trouble and charge yea haply their lives if they would but have yielded a little at first which afterwards they have wished when it was too late Be cloathed with humility He exhorts to another vertue which is the mother and fountain of this submission would you thus submit your selves then be humble whence as we may note that where this submission is not it s for want of humility and pride bears sway which its needful we should take knowledge of that we may the better seek the cure so we may learn That Whatsoever submission proceeds not from humbleness of heart is but dissimulation and hypocrisie as Absolom that behaved himself so lowly to all the people which yet had a most proud heart in him to aspire to the kingdom in his fathers life time So the Pope calls himself Servus servorum Dei when yet he lifts up himself above all makes himself head of the Church to have Supremacy over Princes to set up and cast down at his pleasure c. So the Monks and Fryers that pretend great humility in fasting and punishing themselves which yet proceeds from a proud heart thinking hereby to merit at the hand of God So they that profess voluntary
poverty which yet live in abundance of all things so many among us use low conges and crouches which yet have all ensigns of pride upon them so some that be mean enough in apparel and will speak so lowly and give so much to others even more then is fit and abuse themselves too much which yet do it but in cunning and with a proud heart as may appear by their gibing and jesting at those whom it may be they have thus spoken to and preferred as also their jesting at others whom if you shall stir a little you shall finde them more like Lyons and unappeasable which is the sign of a proud heart yea some will put down themselves too low that all may advance them the more and dispraise themselves to have others set out their commendations The cloathing which is here principally meant is the inward The filthy Soul must be cloathed with the white raiment of Christs Righteousness The soul behang'd with the filthy rags of beastly lusts must be adorned with the sanctifying graces of Gods Spirit The Church is all glorious within Thus must both men and women of all sorts be adorned and herein be paterns unto others Here is not now present any naked body you would be ashamed that there should but I am afraid that there 's here many a naked Soul nay worse even defiled with many noisom lusts of Pride Ignorance Hypocrisie Prophaneness c. In particular the vertue exhorted unto is Humility which hath his place in the heart and sheweth it self outwardly by fruits in the countenance gestures speeches and actions of the life This is a vertue and grace of Gods Spirit whereby a man not out of cunning melancholly carelesness or discontent with himself but from a true knowledge of God himself and others doth with an unfained voluntary free meekness of minde set a low value of his own worth or doth esteem meanly of himself Though the natural man may seem more humble then some Christians yet the proudest Christian hath more humility then the humblest carnal man This is often called for in Scripture and taught by our Savior Christ in the matter of the guests and is also commended much in the Proverbs Besides pride which is opposite to it is continually forbidden and condemned all which are of many commendations of humility To point it out the better see it by the fruits thereof and then by examples The fruits may be considered either in respect of God or men In respect of God 1. It makes a man seeing his own woful state by nature by his guiltiness in Adam by his actual sins also and bondage under sin and all the curses due thereby to renounce and abhor himself and to flee for pardon mercy and deliverance and having nothing at all in himself but wretchedness and deformity to desire to finde all in another which if he do he counteth himself infinitely bound to God for ever as the poor Publican and Prodigal childe the Patriarchs shewed it in sackcloath and ashes This is the first step to Heaven and without which there is no coming to the Kingdom of God 2. It makes a man acknowledge himself unworthy of any of Gods favors as Abraham Jacob Peter with others See Gen. 18. 27. and 32. 10. 2 Sam. 7. 18. Psal. 8. 4 c. 3. It makes a man acknowledge whatsoever good thing he hath to proceed from God and his meer grace and therefore to give God the glory thereof in Thanksgiving See Dan. 2. 27. Act. 3. 12. and 14. 15. 1 Cor. 4. 7. As they in an Hospital they are not ashamed of the Founder thereof but keep the memory of him neither are they fit to receive any thing who will not acknowledge it Nebuchadnezzar was seven years in learning this 4. It makes a man to see his own weakness and frailty his unability to do good and proneness to evil and that he hath no strength to stand one blow in the Spiritual Warfare so that he doth always fear and suspect himself and craves continually of God to be kept from the one and enabled to the other as David Open mine eyes stay my feet in thy ways â—ead me forth forsake me not teach me quicken me c. so that the humble man is full as of thanks so of Prayers 5. It makes a man prest and ready to yield obedience to God seeing both his Soveraignty over us as his poor creatures and then that he hath been so undeservedly merciful Thereupon he saith Speak Lord for thy servant heareth Humility is the mother of Obedience as pride of disobedience therefore we are willed to receive the word with meekness 6. It makes a man if he have done amiss exceedingly grieved and to confess and humble themselves even Ahabs counterfeiting the same did him good 7. It makes a man meekly to bear the hand of the Lord as well in respect of his Soveraignty over us as 1 Sam. 3. 18. 2 Sam 15. 26. Psal. 39. as in respect of our own unworthiness as Mic. 7. 9. knowing that we have deserved a thousand times more and that its of his mercy we are not consumed If we be reproached or wronged by men we will bear it quietly as David being raised upon by Shimei because we know we have deserved to be made a threshold for all to tread on and therefore we will wait patiently on God for deliverance when the proud will withdraw and lift up their mindes and wait no longer or murâ—â—â—â— as the 〈◊〉 or blaspheme as those mentioned Rev. 16. or 〈…〉 means as Ahakia and Saâ—t If poverty seize on them they will stoop to it and onely use diligence and prayer If their Goods Children Friends be taken away humility will say He hath taken but what he gave or lent me for a season 8. It makes a man that as he dare not curiously pry into the Ark and meddle with things not revealed but to content himself to be ignorant where God hath not spoken so to rest himself satisfied without any further doubting or cavâ—â—ing or enquiring when he knows what is Gods will In respect of men and it s most towards our Equals and Inferiors and is not so much seen in the other namely To our Superiors and there be that will stoop none so much or basely to Superiors that will despise their Inferiors most of all 1. It will make a man prefer others above himself and do as our Savior Christ bids sit down below not dissemblingly but ingenuously so inwardly to esteem others better then our selves knowing our own faults and looking on the vertues of others 2. To be sociable friendly and helpful taking pains to do others the good we can not scorning to be beholding especially to our Inferiors and Equals 3. To submit our selves yield and give way to our Equals yea if need be to our inferiors as Abraham to Lâ—t not
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
got that they left it would encrease their torment to see they were such fools Therefore to be excessively careful is neither good for our selves nor our children we must follow our calling and be thrifty and go as far as we may lawfully and no further We must give our children good education and if we can do that by good means all duties discharged then there 's great hope of Gods blessing and if they fear God it shall be blessed and that shall be sufficient and if they fear not God the more we leave them it s the worse and the more hurt they will do how happy would it have been for many a youth if he had been left at a trade hard at work c. he should not have run into many sins that his abundance hath led him into If we leave them the poors part the Ministers part c. God will rifle in their pack and have so many quarrels against them so that a little by lawful means gotten shall do them more good then a great heap of Lambs grease when the heat of Gods wrath begins to beat upon it A mans house cannot be established by iniquity In all these respects let us take heed of distrustful and excessive care O how sweetly might a Christian live if he would follow his Calling diligently and thriftily and go no further but leave the rest to God Thus might we be freed from a world nay rather an Hell of cares that now distract us and make us unfit for good For he careth for you A main Reason we may spare all our care any more then the lawful use of the means for why if God care for us we are well enough He is infinite in power therefore nothing impossible to him nothing can hinder him He is infinite in love and mercy therefore ready enough to do us good so in wisdom therefore knows what we need and is good for us It s not so with the children of any earthly Parents for they sometimes would care and do for them and cannot some can and will not some both can and would if they knew but through distance of place and such like lets they know not their state Now that God doth care for his appears for he chose us before the Foundation of the world In Adam He created us happy and fully furnished us with all things needful for us In our own Creation he gave us our shape in our mothers womb and kept us that we were not stifled So in our birth infancy wanton youth and wilde time when we cared not for him nor our selves he provided for us as ever since by his Spiritual goodness He hath provided us a peaceable Land Magistrates to rule us Ministers to teach us given us his Son revealed in the Gospel He chose us ere we were therefore will not forsake us being his gave us his Son therefore with him will give us all good things called us of his own free grace without our desire and will he not fulfil his good works now we desire it above all things he gave us life therefore wil give us food and raiment for the preservation thereof He gave us those without our either care help or pains and will he not give us the lesser with our pains He feeds the fowls of the air and clothes the Lillies of the field and are not we much better then they and can use means more then they 1. For so many of us as know God to be our God and Father let us rest our selves on this promise and help our selves against this world of cares which through the want of faith doth so much distract us O the state of Gods Children is a safe happy state if they knew it which through faith they might 2. For the world no marvel though they caâ—k and use all unlawful means seeing they have no Father to care for them and are poor Orphans If a poor fatherless boy should run up and down toil and moil and be careful to please every body every one would say Alas it s a fatherless childe c. but if a rich mans Son should so do and whine and drudge and pilfer geting into one bodies cupboard and stealing a loaf into anothers cellar and stealing drink into anothers field and stealing his hedges would not every one cry out on such a one and would it not be an horrible disgrace both to the Son and Father So it is with the godly and ungodly about these worldly things c. Verse 8. Be sober be vigilant because your adversary the devil as a roaring Lyon walking about seeketh whom he may devour HEre follow two other most necessary Exhortations the one to sobriety the other to watchfulnes and that from the danger that else we must needs fall into by reason of a most dangerous adversary that seeks by all subtilty and diligence our destruction fitly are these joyned together that before this for as a drunken man cannot hold open his eyes so cannot an intemperate man in these things keep a Spiritual watch Be sober Sobriety is a moderation and right use of our lawful liberties which are given us of God not to be used as we will but as may stand with these three main ends the glory of God our own good and the Salvation of our Brethren Our lawful liberties are meat drink apparel recreation mirth use of marriage and riches all which may be reduced to these two heads namely Pleasure and Profit But of this heretofore Be vigilant He means not of the bodily sleep that 's not prohibited so it be in fit time the night not the day so it be in fit place our Chambers not the Church in fit measure to enable us the more for the duties of our Calling but of the sleep of the soul for there be many that be awake in body rising early and go late to bed which yet are in a spiritual sleep in respect of their souls fast asleep in their sins and lie snorting in deep security of sin Watchfulness is a diligent and continual looking to our selves that both in thought word and deed we may resist evil and do the good we ought This is the work onely of a good Christian who being awakened out of his sins hath obtained the pardon of them and assurance thereof and therefore hath set his heart to lead a godly life and to please God in all things It s requisite then that a man be awakened before he can watch as we bid not a man fast asleep look to this or that but first to wake and then look to it we bid not a man that is down run but first to get up on his feet and then run By nature we are asleep in sin yea dead therein For 1. As in the bodily sleep all the sences are bound up So in the Spiritual a natural man hears not the voice of God hears not
blood and destruction both of body and soul therefore called Satan An Adversary The Envyous man The Accuser of the Brethren A Murtherer from the beginning and because there is no man so vile but hath some reliques of humanity in him he is compared to the Beasts without reason and so termed here A roaring Lyon as elsewhere A red Dragon c. he it is that first tempts and then accuseth us to God and ready to be the executioner Let him suck the blood of never so many yet is not his malice the more satisfied he hath been so from the beginning but now more by much because his time is but short Strength He was strong by Creation which though it be diminished yet continueth it exceeding great He can do marvellous things though no true miracles Through Gods permission he were able to do infinite mischief see in Job what havock he soon made his names declare it The strong armed man A Lyon yea A roaring Lyon his strength being doubled with hunger A great red Dragon Principalities Powers c. Prince of this world bearing a great sway and having many at his command The God of this world yea that doth almost what he list and who in respect of mans power to resist hath as it were an Omnipotent strength to do what he list And as he is wonderful in strength so he knows it well enough and is audacious and bold to put it out to the outmost when he may as to Job he wil set upon any the greatest and worthiest servants of God and sometimes foil them He set upon David a man according to Gods own heart and foiled him twice shamefully and again got him to number the people He winnowed Peter that was so couragious he buffered Paul that valiant Champion yea he set upon our first Parents in their innocency when he had no great likelihood of prevailing yea upon our Savior Christ himself having no likelihood at all and that again and again and again and when he had been so often foiled yet he departed from him but for a season who no doubt was busie with him in his passion in the garden Subtilty He was made exceeding wise by Creation which is not lost but perverted and turned to evil much hath been revealed to him and wonderful much he hath gotten by his almost 6000 years experience which would make a simple body wise yet he hath not an absolute knowledge He knows not our thoughts and hearts perfectly nor things to come but he can guess very shrewdly and nearly at them by signs and comparing things past with present as at our thoughts by observing our speeches actions and desires So at future things by knowing and seeing further into the nature of things and of mens bodies then men can but he is exceeding cunning to do evil and compass his purpose He was so at first much more now therefore called not a Tempter but the Tempter by way of excellency he that hath the Art and Trade of Tempting that is the Master thereof all others learning of him So the old Serpent which was subtile at first but now much more How cunningly dealt he with Eve 1. He goes to her not to Adam 2. When she was alone 3. Pretends great good will 4. Takes away the fear of all danger 5. Tells her of great benefits which would come by eating of the forbidden fruit yea such a benefit as she most desired and was most fit to tempt her she wanted nothing but to be as God c. 6. He shews her the beauty of the fruit and how like it was to be good meat and so perverted her So dealt he with our Savior Christ when he had fasted forty days and was alone in the wilderness then he tempts him to trust and not prevailing therein to presume wherein failing he propounds wealth and honor So now he tempts some to be Atheists and of no Religion if not so then to be of a false Religion if not so then to be careless and idle professors of the true if not so but that men will be somewhat careful to read hear get knowledge be forward then he labors to lift them up with pride and blow them out of the Church to Amsterdam make them too forward c. yea some he will not leave there but provoke them further to be Anabaptists nay Sebaptists as Mr. Smith who Baptized himself If he cannot tempt men to keep from Church then will he go with them to hinder them from receiving any good there and there bring them asleep if they be inclined that way or if not then fill their heads with worldly thoughts if not so then he brings in good thoughts of some good things that at another time were good but now out of season as thoughts of some other Sermon so in Prayer he fills the head with odde and strange thoughts or else with thoughts of the Sermon to keep them from lifting up their hearts wholly to God If he cannot keep men in presumption but that they be troubled about their estate then he seeks to drown them in dispair Bad men he will incite to those evils they be most apt to Civil men he will keep in a coldness in Religion and carelesness in the matters of Salvation as about the Word Sacraments Sabbath Prayer Good men he will incite to do good things but to ill ends or if they propound good ends to themselves to compass them by unwarrantable means Thus is he a cunning fisher and fowler He hath baits and nets for all kindes high and low rich and poor learned and unlearned men women yong old he will spread them and so lay them that he will not lightly miss He hath for every sex age constitution complexion state and condition he will make his shraps of profits or pleasures or honors and then get in some especially of the fairest marks and set them up as a stall and by both together tills in many Diligence He will spare for no pains he rests neither night nor day but goeth about continually His occupation is to compass the Earth If he prevail not at one time he will come again and again yea he will not leave a man as long as he lives and though there be such an infinite number alive at once in the world yet what with the multitude of Devils and with their most exceeding diligence and unwearied pains no man is free So that he is armed on all sides to do mischief If he were malicious and had no power we might despise him if power and no malice or but a little we might the less fear him or if malice and strength yet if he had no wit nor cunning there were much less danger for he were as a Gyant without eyes one might keep out of his hands or if he were all those and yet were lazy and could take no pains we might be free most what but
a convenient portion of Gods outward favors so did both Jacob and Agur. True we have no warrant to pray for abundance that were a sign of a proud and earthly heart but if God send it we must crave much grace therewith lest we surfeit thereof and it make us like a Camel over-burthened that we cannot go So we may crave Peace in a Land in Towns in Families between particular persons so health a dutiful fruitful Wife religious and obedient Children c. These things are promised of God neither will he withhold any good thing from them that love him and therefore we may pray for them But because they be good but in a mean degree we must desire grace first more and more earnestly these things onely conditionally we must seek his favor forgiveness of our sins faith grace absolutely without taking nay for the outward we must submit our wills to his will and desire them onely so far as may stand with his glory and our best good for God seeth that though these blessings be goodly things over the contrary yet we abuse them and are the worse for them and therefore God is fain to take them away and send the contrary as see what an abundance of iniquity this our long peace and plenty hath bred so that though we may not pray as Elias did for a punishment on the Land yet surely we might rather be glad if God would scourge the Land one way or other to the amendment thereof then that it should thus go on to be destroyed and for our selves how do we abuse our prosperity if it do but continue some small time we must therefore pray for that which may stand with our best good and for grace to use it well we shall enjoy it the longer we must be content for our selves rather to have an healthful soul in a sick body then in an healthful body a surfeited soul with sin and security so a meaner Estate with some losses but with Spiritual gains in grace is better then abundance with a worldly and secure heart so for our Children we may desire that they may prosper in this world and have a competency and live to do good but must desire most that they may be gracious and rather so in a poor estate then to swagger it out or be worldings in great wealth It s found true from experience that such as be earnest and much in desiring these outward things they seldom or never crave Gods favor or seek grace for their souls If we be shortened in these things look we cause it not by our sin If we have we must repent and amend If we have not then may we think that the Lord knoweth this state to be best for us and thereupon to be content therewith That are in Christ Jesus Here 's the true fountain of all Peace namely to be in Christ Hence all Peace comes to us and without this there is nor can be no true Peace By nature we are the Children of wrath are at enmity with God are Rebels and Traytors and guilty of eternal condemnation so that there must be a peace made between God and us else we perish This is onely done by Jesus Christ who is our Peace-maker who by his All-sufficient Sacrifice of himself hath made an atonement when our sins is taken away in his death and his righteousness imputed unto us by faith then is God at peace with us and become our merciful Father when we be assured hereof by Gods Spirit and able to prove it by good Testimonies then have we peace in our own consciences even such as passeth understanding yea joy and that unspeakable and glorious Then being at peace with God all Creatures be reconciled to us the Angels to become our friends and attendants the Devils not to have their wills of us men to respect and regard us c. and thus have we right to all outward peace and prosperity for Christ hath purchased as Heaven so Earth for us and it s promised to the believers and they have right thereto though with exception of the cross when God seeth it best Thus we see how peace flows from Christ no peace in conscience till God be at peace with us no Creature at peace with us till God be reconciled yea without this peace we have no right to any outward peace so that a bad man can have no peace Obj. But the common sort of men prophane worldlings and civil ones will say We are none of those you think very well of for we are none of your precise fellows yet we have peace with God we doubt not nor see we any other cause and if he loved us not he would not do for us as he doth and for my conscience I thank God I am at peace therewith I was never troubled in my life and for outward prosperity I thrive I thank God well nay these precise fellows are most without peace for they are not in Gods favor its like for no body cares for them but hates them besides they be troubled in minde and sad and some of them are at their wits ends and for outward peace they be ever sickly a number of them and one cross or other is upon them so that I think you are quite wide Answ. How foolishly do these reason They are loved of God because of their outward prosperity This is but Esaus but Ishmaels Portion yea and Judas bare the bag The Lord maketh his sun to shine and the rain to fall even on the bad He casteth such bones to dogs and for their peace of conscience it s no peace but benumbedness and an hard heart for want of sight of their deadly danger which yet is never the less and will one day break out in most fearful maner they peace that were never humbled for their sins It s woful peace they peace that live in their sins what to do have they therewith had Zimri peace that slew his master For outward peace health welfare c. it s often the portion even of Atheists and contemners of God but what is it whilest they have no peace with God have it in wrath with a wo and secret curse There 's no soundness in this peace it cannot comfort the heart it s but flashing vanity if any contrary blow come they are dead in the nest as Belshazzar Besides how uncertain is it subject to be lost every moment The wrath of God is still ready to seize on them as on the Philistines sporting at Sampson Pharaoh Herod c. They pass away as a dream their rejoycing is as the crackling of Thorns How soon is their Candle put out They stand in a slippery place how suddenly are they gone leaving nothing but a stink behinde Their end will be eternal howling with Dives And are not the godly in Gods favor because men favor them not They are the more and for their trouble