Exposition Upon 1 Peter

CHAP. II.

Verse 1.

Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and evil speakings:

Verse 2.

As new born babes desire the sincere milk of the Word, that ye may grow thereby.

Verse 3.

If so ye have tasted that the Lord is gracious.

W Herefore laying aside, &c.] Sundry things may be hence observed in general: 1. That Regeneration and the love of sin cannot stand together, it must needs be accompanied with a new life: This is the end of our new birth. The life of a Regenerate man must be a continual practice of mortification, and study to please God; this may be seen from the dependence which this hath with the former, Wherefore laying aside, &c. as if he should say, Seeing you are Regenerate, and God hath done so much for you as thus and thus, therefore we must lay aside, &c.

1. Here's reproof for those that bless themselves, as if they were Regenerate and Believers, who do yet still live in their old lusts; Do Vines bear Haws and Brambles? do men gather Grapes of Thorns?

2. Admonition to all that have proof of this work of God's special grace in them, which Man nor Angel could not have wrought, and which is given but to a few, that they labor to show forth their thankfulness, by renouncing all evil, and setting themselves on the contrary duties to please God.

3. Comfort to them that do thus, They may rejoice in the assurance of their Regeneration, they have cast off the work of darkness, put on the armor of light.

2. That there's no perfection here to be attained, for men cannot lay away that they have not, but that they have; even the best have remnants of the old man, they have sin dwelling, though not reigning in them; they are sanctified throughout, but not perfectly; so that though it be true, That he that is born of God, sinneth not, its also, That if we say we have no sin, we deceive ourselves, and the truth is not in us; God will have it so to humble us, and exercise us in his Word, Sacraments, Prayer, &c.

1. This condemns all such monsters as challenge any perfection or purity here, whereof have been sundry sorts, raised up by Satan at all times, as the Pelagians, Catharists, Caelestians, Donatists, Anabaptists, Libertines, Family of love, &c. a dangerous Opinion: 1. To puff up with arrogancy while they look for inherent righteousness to come to heaven. 2. To drive such into desperation that feel the corruptions of their hearts rebelling, and cannot be rid of the same, which yet was the case of Paul himself: We are at the best unprofitable servants, and while we live shall for many things stand in need to make this Petition, Forgive us our trespasses.

2. This must not yet quail or discourage us from this Spiritual combat, but rather set us on work more carefully; for though we cannot overcome in all, yet we may prevail much; and though we shall have cause to say with Paul, O wretched man that I am, &c. yet we shall also have cause to say with him, I thank God through Jesus Christ; and though we shall have cause to grieve that we can get no more mastery, yet we shall have cause to rejoice, that we have attained to that we have, wherein though we have gone on but slowly, yet sincerely: Original sin is not a cistern, if it were, we would never leave till by the grace of God we had emptied it; but its a spring, when we have pumped out all we can at night, at a Fast, at a Sacrament, yet it will come in again quickly; there will still be more, whereat notwithstanding we must not be discouraged, and give over, but out with all again, for the longer we tarry, the fuller it will be, therefore we are to set upon it both quickly and continually.

3. That its no easy thing to be a Christian, its no plain, nor easy life or work, but a very difficult, sore and painful life, for a man to renounce those sins which be so near to him, and he so wonderfully given to, to deny himself, and take up his cross, therefore we are bid, strive, labor, study, give all diligence hereunto, mortify our earthly members, pluck out our right eye, cut off our right hand, &c. so many affections as be within us, so many armed soldiers we have to fight against; therefore is our life compared to a warfare, as who are to fight against three sore Adversaries, the Devil, the World, and our own Lusts, the worst of all: O how hard it is to resist the multitude and example of the vulgar and most! how hard to despise the baits of unlawful Honors, Profits, Pleasures! how hard to overcome the contrary troubles for well-doing! how hard to resist the Devil! but chiefly our own corrupt heart is a rebellious traitor, subtle and wicked, which few overcome, and great is their reward which doovercome.

1. They that find themselves in an easy way, are not in the state of grace: Its easy to follow the course of the world, and our own will, but he that doth thus, is in the broad way; but to deny these, and obey God, we shall find hard, it will cost much labor, many prayers, sighs, tears, much hearing, meditation, partaking of the Sacrament, and the like.

2. For them that wrestle, and find themselves beset, and therefore are fain to take pains, let such be of good comfort; this is the way to heaven, be not discouraged, go on; the work is hard, but the crown and reward is wonderful eternal.

4. That under those corruptions here named, all others are included, and the first word may be taken very fitly for all naughtiness in general, the rest being particular branches thereof, elsewhere more are set down: Therefore a Christian must not renounce only some evils, but all, all being hateful to God, he must cast away everything that presseth down, we must cleanse ourselves from all filthiness of flesh and spirit: The Spirit of God, and the love of any one sin, cannot be together in one heart; and here he names only those wherein they were most faulty, and which were contraries to that love exhorted unto in the former Chapter.

Therefore wheresoever there's the love and practice of any one sin, assuredly the Spirit of God dwells not in that man, neither is there any work of Regeneration in him.

5. That most of those here mentioned be inward corruptions, which we must as well avoid, as the outward, the sins of the tongue, and the like: Its not enough to pare away the outward sins, but the heart also must be purged; we must be sanctified throughout, our whole Spirit, Soul and Body, must be kept blameless.

1. This condemneth those that will look to the outside, and yet in the mean time suffer their hearts to boil full of Lusts, and swarm full of Corruptions, of Pride, Envy, Impatience, Unbelief, & the like, making no conscience of these; This is an ill sign: These haply may bridle themselves awhile, but they will surely break out one time or other; if they should not, yet were they but painted Sepulchers in God's sight.

2. This may comfort God's Servants who groan under their inward corruptions, and when men think they have done well, yet they shake their heads at themselves, at their dullness to good, at their Pride and Hypocrisy therein, at their unwillingness thereto, at their wanderings: This is the mind of God's true Servants, and this also may much comfort them.

Wherefore laying aside] Now of the vices themselves, or corruptions rather as they are in the Regenerate.

I remember I requested in the beginning of the Chapter to attend to it, because we knew not whether we should live to the end of it, or no; and is it not proved true? Some that were at the first Sermon (there being but a little intermission from the course of my Ministry here) are now at their long home; not Ancient alone, but Yong and Lusty also, that might have lived to see the most of us buried: Therefore I see we had need take heed not to Chapters only, but to every Verse, every particular Sermon, this very Sermon, accordingly making the best use and benefit thereof, seeing no man knows whether he shall hear another, so vain a thing is man; and I pray God we may so do.

All malice,] The Word signifieth very properly all kind of naughtiness, and so may fitly here, as the genus of the vices that follow, and all others, and accordingly speak we thereof. Naughtiness: What is that that is naught? and what makes a thing naught? That which is forbidden by God in his Word, as that is good which he approveth; for his will is the absolute rule of righteousness: who doth not see a thing first good, then willeth it, but willeth and commandeth it, and thereupon it becomes good, and so on the contrary; and therefore sin is said to be the transgression of the Law.

This teacheth us to examine all things, and knowing anything commanded, to conclude that its good, and thereupon to do it; contrarily, knowing anything forbidden, that thenceforward we know it to be naught, and therefore abhor it; for what good can come of that which is naught? and what should we have to do therewith? The Lord's will is a rule of Righteousness, all promises made to the obedience of it, and all the threatenings and plagues upon the world have come because of disobedience, that God would have his will, and men will not, but have theirs. This is the trouble of the world, and that which hath cost the world full dear, yet how few knowing God's will can be content there to rest, and say, Now I know this is forbidden, I have done with it, I know this prescribed, I will therefore obey it? O this were a happy world!

But if by this word we understand malice in particular, Its an old grudge upon some wrong done, or conceived to be done to a man, whereupon he waits to do some hurt or mischief to him that did it.

Anger is like a fire kindled in thorns, soon blazeth, is soon out; but malice, like a fire kindled in a log, it continues long: This is often forbidden, and yet as Esau hated Jacob, and Haman Mordecai; so the world hateth God's Servants, as being reproved of them, and who run not with them into the same exce • s of riot.

1. We ought to take heed of the beginnings of unadvised anger, it rests in the bosom of fools; whereas he that is so slow to wrath is of great wisdom: God is slow to wrath, and so should we be.

2. If we be overtaken (as a right good man may) take heed it fester not, grow not to hatred, heal it quickly, as we do our wounds: The Devil is an ill Counselor, cast it out to night, how can you else lie down in peace, or pray? prayers be lost, and that's a grievous loss: Nay further, Cast it out to night, thou mayest die ere tomorrow; and then shalt thou either die in malice, or else forgive per force, when thou canst not retain it any longer, nor any cares for it; for what needs one care for thy hatred, if thou be once dead? Again, thou art not fit to come to the Sacrament; not fit to offer thy gift at the Altar: And to be revenged, what a madness is this? It may be thou dost but imagine a wrong, and then there's no cause, thou dealest unjustly: but if there be, wilt thou revenge? Its the Lord's office; Take heed of perking up into God's place, as if he would not deal equally, either not revenging at all, or not sufficiently; The Lord knoweth what is best, let him alone, else thou turnest off his hand from thine adversary against thyself: Nay, what is this but to be revenged of God, as it were? for hath not he a hand therein? Is it not by his appointment?

And all guile,] Its meant of guile, that is between men and men in their dealings each with other, as in buying, selling, letting, hiring, borrowing, lending, paying wages, doing work, partnership, and the like; when men would seem to do well, but do otherwise; when one thing is pretended but another practiced: Guile in the buyer is naught, as not to pay, or to pay in ill coin; so also there may be many frauds in the seller: These God forbids, and he is an avenger of such things; we are not born for ourselves, but for the good each of other: we must love our Neighbor as our self, and do to him as we would be done to; we must not lie one to another, seeing we are members one of another, as it were monstrous in the natural body, to see the hand beguile the mouth, &c. and yet how common is this sin? how doth one spread a net for another? not caring how they come by their goods, so they be once masters of them.

The buyer should look to himself, his eye is his Chapman, he should have had more wit.

Thou shouldest have looked to him, and God will say to thee, thou shouldest have had more love, and more honesty.

Yea, plain dealing is best, but he that useth it shall die a beggar.

This proverb was never framed in an honest heart, but in an unbelieving and profane heart; Its as much as if we should say, men should speed the worse for obeying God, and they that dishonor him most shall speed best at his hand.

We must maintain our charge, and except we use our wit, and the best shifts we can, we shall not do it.

Saith not the Scripture, A man cannot be established by iniquity? Hath not our Savior promised, that if we shall in the first place seek God's Kingdom, all other things shall be added unto us; we shall have that which is meet, and God's blessing withal, and thats better then never so much with his curse, an ill conscience, and the loss of our Souls, God will rifle in it, and scatter it at his pleasure: What if we get not so much, or so hastily, as they that care not what they do? (and yet God often crosseth such, and hath ways to defeat them, as to bless his servants) A Thief robs by the Highway, he steals Twenty pounds, sooner then an honest man can earn Twenty pence, what then? would the true man change parts with him, when he sits quiet on his Loom, or is threshing in the Barn without fear, whereas the other hath the Country raised after him, and being apprehended is hailed to the Goal, thence to the Bar and Gallows? whose part is best? There's no less difference between goods well and ill got.

All] This is added to show (lest any should think none but guile in great matters or measure forbidden here) that there's a through-Reformation required; Therefore it will not serve any man's turn to say, My shop is not so dark as others; I mingle not my commodities so much as such and such; I never deceived in any great matters: All guile must be abandoned of a Christian that cares for his Soul. A Christian must show forth the truth of his Christianity in his particular Calling, in his shop, Buying, Selling, &c. that men may take his word, and believe it, as if they had seen it with their own eyes, yea, count his words as good as a bond, that they dare rest on his faithfulness, that he will not deceive: O some smile at this, as if there were none such, I hope there be some, its pity they be so rare; Its but that every Christian should do, and must, if he will honor his profession, and do as God requires.

And hypocrisies,] Not that grossest (as I take it) that our Savior Christ condemned in the Scribes and Pharisees, and that which is so common in the world, that come to Church and place all their Religion in Ceremony, and make no account of the power of any part of it in their lives; and yet of this hypocrisy God's servants have remnants, whereby oftentimes they draw nearer to God with their lips, then their hearts; their knee is bowed, when the heart is not humbled▪ the tongue goes, when the soul mourns not unto God: But this chiefly is meant, when a man is willing to be better thought of then there is cause; when he hates sin indeed, but not so much as he would seem; so loves good, hath some care in his Family, &c. this often befalls good men, and is for want of setting ourselves in the sight of God nakedly, and looking to him with whom we have to do: Now he seeth what and how we do, so that we are to lay away all approving of ourselves to men, that is not joined with as narrow a care to approve ourselves to God that seeth our very hearts, and let us rather do more then is thought of us, or then we desire should be thought to be in us, then less; that if we deceive the opinion of men, it may be in the better, not in the worse.

And envies,] Of this I have spoken in handling the Ninth Commandment: Its a bearing ill will, and wishing hurt, not for any hurt done to us, but because another man prospers, or doth or is accounted of better then we would have him, or we ourselves are; therefore we seek to disgrace him, cannot abide his commendations, labor his ruin: Thus Cain against Abel, the Scribes and Pharisees against our Savior Christ. This is forbidden by the Apostle, and reckoned of him among the fruits of the flesh. The more a man clears before men his innocence, the more is the envious man's envy fed, whereas were he found blame-worthy, this would stanch it: Lay away all envy, save emulating the grace of others, I mean so far as to strive to reach and exceed them therein, and all good fruits thereof.

And evil speakings,] Namely, against our Neighbor, in slandering, backbiting, reviling, &c. whereof also I then spake at large; Whoso bridleth not his tongue (how religious soever he seemeth) his Religion is vain: Lets desire therefore, and pray the Lord to set a watch about the door of our lips. The tongue is a slippery member, as little as it is it may do much good if well ruled, much hurt, if otherwise; an evil tongue is compared to Fire, a Razor, Coals, a Sword: these things must be laid aside, not to put them on again at any time, as men do their work a-days clothes, but as Joseph laid away his Prison garment when he went to Pharaoh, at no time to put them on any more.

As new born babes, &c.] Having prepared the ground, he now comes to sow the seed; and having purged the stomach of ill humors, he comes to prescribe wholesome food, namely, the word of God, which he would have them seriously and heartily to love and long after, and the Ministry thereof, being that wholesome means of nourishment that God hath ordained to this end, that they might grow and increase from grace to grace thereby, till they should come to the full measure of their Sanctification which they were to attain unto in this life: So that in this verse we have the Affection, the Object, and the End; or, 1. A duty required, namely, to desire after the Word of God, which is set down by a similitude from children new born: and 2. How the Word of God is described, namely, from the nourishing nature thereof, its called Milk; the purity, its sincere Milk; and the end thereof, that they might grow thereby.

He had before willed them to lay aside all malice, &c. now to desire the sincere milk of the word: Hereby implying, that

The Word of God cannot thrive or prosper in an unsanctified heart, neither can a man either affect it, earnestly desire it, or truly delight in it, as long as he lives in any one sin: For 1. The Word of God is holy, and will not abide in an unclean heart, no more then Rose-water will keep good in a musty or foul vessel. 2. It crosseth all our sins and corruptions; whoso therefore loveth any one sin, cannot love the Word: Hence it is that so few affect the Word soundly, even because it crosseth that which they love, and so few grow by it, because their hearts be defiled with some sin.

Therefore let us abandon the love of all evil and sin from us, if ever we mean to find the Word sweet unto us, or to prosper thereby; so far doth any man profit in the love of God's Word, as he profits in the hatred of sin: The best nourishment taken into a corrupt stomach, yet nourisheth not; so its with the Word: The most come to Church with hearts over-grown with rank weeds more or less, therefore cannot the Word thrive in them; and so the carnal people of the world receive no benefit after long preaching, and they that have good things in them, yet when they suffer some corruptions in themselves to wax too rank, do not thrive in grace.

The duty required is, As new born babes to desire the sincere milk of the word, so being much conversant both in the hearing and reading thereof.

The desire that new born babes or young children have after their Mothers breast, is 1. Earnest: 2. Constant: 3. Impartial: Such must ours be towards the Word. 1. Earnest; the new born babe hath not only an aptness to suck at the first, but makes aim at the dug, wrings and turns the head, and gapes, which is the wonderful work of God, nay, desires it so earnestly, as it will cry for it, yea and if it hath it not, nothing else will still it; and after it hath been accustomed thereto, no dancing, rocking or jingling will still it, but the Big it must have, and that satisfieth it. Such must be our desire to the Word, an earnest fervent desire, so as nothing can satisfy us without it, but we esteem it above all, both profit and pleasure. Such as be new born do thus desire it; and no wonder, for it made David wiser then his Teachers, his Enemies, his Ancients: It makes us wise to Salvation, its able to save our souls; its the instrument to convert, to build up, to teach, instruct, convince, correct, &c. and to make perfect to every good work: Every part of it is so holy and profitable, the Promises so comfortable, the very Threatenings also able to subdue our rebellious Corruptions, and the Instructions thereof to teach us the way we have to walk in: O there can be no part thereof spared.

1. This condemneth those that have no desire at all to the Word, had as leave be at home, as thereat, no Sermon, but for names sake; that care not to come to the Word, or if they come for company or fear of the Law, yet its without any appetite or desire, and therefore they come no more then they must needs for shame or danger: Tell whether Papists or others amongst ourselves that care not for the Word, of profits or pleasures, they like it well, but as for a Sermon, they have no appetite thereto, find no savor therein; some had rather be with their Oxen, and at their Farms, some at Bull baiting, or some Play; some had as leave be in the Churchyard as in the Church, love the Word as one would love a Prison: This is a certain sign of carnal persons dead in their sins; as if a child after it were born, or at any time, should lie a day or two and make no aim for the Big, would not everybody say it were dead? Many other would seem to desire Preaching, and wish they had a good Preacher, but in the mean time it troubles them not, they seek not to compass it, nor mourn for the want, nor will they take pains to stir abroad to hear elsewhere till they have one of their own: Certainly these men have no life of grace in them, if they had, they would not only wish for it, but earnestly desire it: Doth the child only sometimes make aim for the big? No, but if it be well it will cry for it: These profit accordingly when they hear, because they hear not with a desire; others can be kept from the Word by every trifle, and wonder that others are not: For this sin of the contempt of the Word, God may justly visit the Land, as he doth every year with one Judgment or other, and why rather then for this mother sin, and great unthankfulness for this most precious and invaluable Jewel?

2. It may comfort those that long after it, and so earnestly desire it, as nothing can please them without it; a fair house, fertile ground, wholesome air, a good farm, all this gives them no content without the Word, which should sweeten and teach the use of all; O if they had thought they should not have had the Ministry of the Word, they would never have come there; and now labor by all means, not coldly, but with endeavor to compass it, going where it is, till they have it, taking great pains about it, hot and cold, in winter and summer, a good sign of health of such as are alive, born again, when men are not held away by any small occasion, are never so glad as when they are at it, never so grieved as when withheld therefrom. These be they that shall profit.

2. Constant; A young child having newly sucked, is quiet a while, but by and by will desire the dug, and cry for it again, and ever and anon must be sucking: So should we always be desirous of the Word, still hungering after it. Regenerate persons or true Christians desire it again and again; for why, they seek so much to know, that they desire still to hear more; they find their Faith feeble, therefore desire more still that it may be strengthened: They find many and strong corruptions, therefore they would hear that which might subdue them; they find many doubts and much weakness, therefore they desire to hear still as often as they can, and all too little; therefore they think the time long from one Sabbath or Exercise-day to another.

1. For them that care not how little they hear, with whom once a Sabbath is full enough, once a month for a need, yea, once a quarter would serve the turn; Its a sign of clung and starved souls, for as they that be in health, must eat oft; so they that have spiritual health in soul, must hear oft; Therefore they that loath, and are weary of the Word, its a sign of sick souls, having no Stomack to this food, its a sign they are dead at the heart.

2. For those that feel an appetite from Sermon to Sermon, and to hear oft, its a sign they see their wants, and find the goodness of the Word.

3. This may stop the mouth of barkers at such as go to the Word, Why, were you not at Church last Sunday? must you go again today? must you go on the week day too? Why, know ye not that growing persons eat oft, are often hungry: They are growing, and therefore that they may grow more, must use this means; they that see no wants in themselves, a Sermon now and then will serve their turn.

3. Unpartial; As the child cares not whom it sucks, rich or poor so the milk be good, so must we not look at the man, or at his outward appearance, so as he deliver the Word of God soundly, truly, and sincerely, that it may appear good milk.

Many look upon pomp and outward complements, so as they set light by the Ministry of them that want them, counting them plain men, simple men to see to; let such know, that not painting of the Cask makes good wine.

These being the duties of the people, thus earnestly, constantly, and impartially to desire the Word of God, by the way in a word Ministers must learn their duty, and how to carry themselves.

1. As the People be the Children, so Ministers be the Nurses, therefore they must be no dry Nurses, then the people shall desire and miss, but have full breasts, that their Children may have enough to nourish them: They must Study, Read, Meditate, Pray, that their breasts may be full, as good House-holders, they must have old and new for everybody's turn, give everyone their portion; and as good Nurses that fear they shall want milk, eat and drink spoon-meat more then they are willing; so must we study, against our ease to satisfy our spiritual Children, not woo-meal our Children.

2. Ministers as they must have milk enough, so must they have love good store, to lay out their breasts publicly and privately upon all occasions, as the kind mother that sometimes a whole day together doth not pin up close her things, but lets her breast always be in readiness.

3. Ministers must have much patience, that though the people, some or all be wayward, and take not the breast handsomely, yea, sometime fall out with the breast, when it comes too fast, and fall a crying, as Children do; They must I say have patience, and wait, putting it again in their mouths, though they cag and puke it up again.

Milk of the Word] The Word is here and elsewhere compared to milk (as to wine and bread, this being to the Soul as those to the body) as in respect of the plainness of it to young children, which is therefore opposed to strong meat, that is, harder Points, and Mysteries of Religion, so especially for the nourishing nature thereof.

1. Therefore they that may hear the Word, and will not, starve their own souls, and are willfully guilty of their own destruction; They that take away the Word from any place, pluck away the children's bread, and leave the people to perish for want of knowledge.

2. Christians must desire it, and hunger and thirst after it, praying God to continue it, and that of all punishments, he would not send a famine of the Word: The Soul hath a life as well as the Body, bodily food will do it no good, therefore the Word must be had.

3. This also stops the mouths of those that wonder at Christians because they hear oft, they can never be content; They did hear on the Sunday, must they go on the week day too? Did not you eat yesterday, yet will dine today again? and no marvel, for you cannot live without it; no more can the Soul without the Word, the Spiritual food thereof: And though your Soul be a small feeder, and little will content it, indeed nothing at all, because you have no Spiritual life in you, yet the children of God that are alive, must have it again and again: We say, They that are growing must eat oft, and are hungry, so must growing Christians hear oft.

Its also compared to milk for the sweetness of it; nothing sweeter to a child then the mothers breast, so is the Word to a new born Christian.

They that feel no sweetness therein, their mouth is out of taste with sin, as they also to whom it seems bitter; contrarily, they that find it sweet, pleasant, delightsome, yea every part thereof, and to whom even the threatenings thereof are welcome, as whereby their corruption may be subdued, its an infallible sign that they are God's children.

Besides, as milk is a general food for all Christians rich and poor, so is the Word the common food of all Christians, the means of their begetting and edifying; the greatest must look for no other, so neither the poorest, none must neglect it, its the common food of all that shall be saved: Happy is the Land therefore that flows with Peters milk and David's honey, they have the best Spiritual complexions that be fed therewith.

Sincere] That is, Pure, Unmixt, a borrowed speech from honey that is not mixed, but sine cera, without wax; and its so called, not only because its the purest thing in the world (and therefore we o • ght to desire it the more earnestly) but because there be such as will deal with the Word, as Hucksters that sell milk, and mingle it with water; so some mix the Word with Errors, and deliver it not sincerely, whereof accordingly they were to take heed.

Hereof he had great cause to warn those Jews, because there were false Teachers, that labored to draw them from Christ altogether; others joined Law with Christ, as if Salvation were not by Christ alone: This was to put poison in the milk.

1. This teacheth Ministers to preach the Word sincerely without mixture: For matter, all must be according to the Law and the Testimony, and the Ballance of the Sanctuary, so that they may boldly avouch thereof, that Thus saith the Lord, they must speak as the words of God, and his Oracles: And for manner, it must not be carnal, in human eloquence, and curious words of man's wisdom; such teaching darkens the Word. The Lord hath left us marvelous things in his Word, and yet in a very plain manner, He saith they be wonderful in one Verse, and in the next, That the entrance into them giveth wisdom and showeth light: So must Ministers deliver it in an holy kind of plainness, not mingling therewith carnal and fleshly eloquence, fine conceits, and I know not what witty sayings out of Heathen Writers to garnish the same, but handle Spiritual things spiritually, not being ashamed of the simplicity and plainness of the Gospel, for this foolish and plain preaching shall be blessed, and be the wisdom and power of God, when that wisdom shall remain unprofitable and vain; What is the chaff to the wheat? all that vain Ornament doth but disgrace the Word, and it may be seen that God is displeased therewith, for that he blesseth it not to win Souls, as he doth that other which is despised of many of the world, and counted plain English preaching, a good English Sermon.

2. It teacheth the people to avoid all vain and human corrupt mixtures, accepting only that which is sincere milk: For the matter, They must take no erroneous Points for truth, but be able (with the Bereans ) to try all things by the Scripture, and so rejecting the rest, keep that which is good; they that through ignorance slap us all together, will be poisoned instead of being nourished: It is the safest and best diet which is most simple, and therefore some render this as a reason why our Forefathers were stronger, and lived longer then we do, even because of the simpleness of their diet; this Spiritual mixture hath been the cause of all Errors, wherein some truth is used to help away the falsehood: So for the manner, They must affect a plain and Spiritual kind of preaching, when the Text is clearly opened, aptly divided into his parts, the Doctrines maturely gathered, strongly confirmed for the settling of the judgment; and lastly, Uses are made of Admonition, Reprehension, Consolation, Confutation, together with Exhortation, all applied to the consciences of the hearers; Oh, this is sweet! Many simple people desire to hear Sermons, stuffed with sentences out of Authors, and that in a strange tongue, and highly commend it, though they understand it not; and is not this a great folly and judgment of God upon them? A number of idle and vain curious heads, had rather hear fine witty conceits, ancient stories, pleasant discourses, serving rather to tickle the ear, then to edify the Conscience, such are like those that desire sauce, and leave the meat. But Preaching was never ordained but to work upon the Conscience, and in such teaching the true Servants of God find no favor, but grief; when its kindly, naturally and spiritually handled, then its sweet to them.

That ye may grow thereby.] The end of our desiring after the Word, of our Hearing, Reading, Meditating, Conferring thereof, is not that we might get some knowledge to tip our tongues with, and make ourselves the better thought of in some companies, as some do, or that we may be able to discourse, haply eavil against it, but that it may work effectually in our hearts, to humble us, to work in us true Faith and Repentance, and being wrought, may be increased and set forward more and more, and hereat we should aim at all times; when we read a Chapter, or hear a Sermon, we must come with this mind, that we may be the better thereby: For the Word is ordained and is apt and able not only to convert, and beget us, but also to nourish us, that we may grow up from strength to strength.

1. This rebuketh the common sort, that come with no such mind and resolution, as appears by their continuance in their sins; They will be brought to reform nothing, though they hear never so oft, never so plainly: They come only for fashion, and what Hypocrisy is this? Yea, also if those that have some goodness in them came with this mind, and cast with themselves to go away gainers, and it would grieve them as much to make an ill market at Church, as at London or elsewhere, surely they would grow and thrive faster in Grace; They could not then fit and sleep, for who sleeps at his Market while profit drops? Its said of Agustus Caesar, that he thought that day lost, or ill spent, wherein he had done no good to others; so we should moan our losses, and think that Sermon lost, whereby something hath not been added to the stock of our Faith, Knowledge, and Repentance.

2. Seeing the Word serves as well to build up as to convert us, men o • ght to attend on the Word Preached as long as they live; yea, though already they be full of knowledge and able also to admonish of others: Therefore they that think they have profited enough, and now may take their ease and let others hear, they have indeed got nothing as they ought.

Christians must daily grow in grace; For this as the Church of Thyatira was commended, even because their works were more at the last then at the first; So the Church of Ephesus reprehended for revolting from her first love: For hereby as greater glory to redound unto God; So more comfort to ourselves, more good to others.

1. For those that are fallen away, and now are nothing so good as heretofore, let them consider, that relapses are very dangerous, let them weigh with themselves, whether ever they began in truth or not; If not, then to begin to lay the foundation, though they may be ashamed at themselves, and say, Shall I that seemed to be so forward, begin in a new again? yet better so then to perish; if yea, then let them endeavor by all means to recover themselves.

2. For those that grow slowly or not at all, many things may be in fault; as 1. Pride, when men think too well of themselves: 2. Worldliness, which the faster it goeth up, Religion goeth down, like a pair of scales, or as a Dog that is following the chase hard, and lights on a piece of carrion: 3. Ill Company, wholly addicted to their Sports and Pleasures: 4. Neglect of the means, or careless use of them, as those that have slack Markets prove Bankrupts; O find out those, and use the means constantly and conscionably, both public and private, whereby being freed, thou must grow in some good measure.

If so be ye have tasted that the Lord is gracious.] The Reason, They had tasted the goodness of the Word already, therefore to desire it more and more.

By tasting, he means not such as in Heb. 6. with the top of the tongue as it were, and tip of the lips, which Hypocrites may have, but an experimental taste upon good proof; as if he should have said, Seeing you have found by good experience, that the Word hath been effectual to enlighten, convert, comfort and sanctify you, and the instrument working wonderfully for the Salvation of your Souls, you are the moreto desire it, and continually show your affection thereunto. Therefore

Who so have at any time found the Word of God powerful to their Salvation, as to humble them who before saw no danger, to comfort them when they were in woeful distress, to change their hearts, to be a word of life and Salvation, they will be the more desirous thereof, and affectioned thereunto; it will draw their hearts to it, as the Adamant doth the iron, it will ravish them with the love of it; so were David and Job, who found so much profit thereby: as they are most desirous and greedy of gain, which have felt the sweetness and comings in thereof; as the Israelites after they had tasted of the Grapes, could not but desire more after Canaan; so they that have tasted of the Word, can never be satisfied therewith, but still cry for more.

1. For those that are much affected herewith, its a sign of much good received thereby: Its true, an Hypocrite may hear it with joy, and have some flashings, but a constant desire after the Word, with delight, argueth an experimental feeling of the goodness thereof; that heart is indeed drawn thereby, which still desires more comfort, more instruction, and more grace from thence.

2. For those that have no desire after it, no delight in it, had as leave be absent as at it, at play or in their Shops then at Church, that are (as most be) strangers from it; strangers in judgment (as who cannot conceive thereof, though apt enough to conceive of worldly things;) strangers in their thoughts (for of those many they have all day long, fewest (if any at all) be of the Word;) strangers in their affections (as who have no delight herein, though in other things too much;) strangers in their tongues (they speak not of it;) strangers in their actions (as not being guided thereby) their condition is fearful, the Word hath not been effectual to their conversation, and so they remain in the state of Damnation to this hour: He that is of God, heareth God's Word (and that both with affection and obedience) And his sheep hear his voice; they then that do not hear, are not of God, are none of sheep: These must desire God to make his Word effectual to their good, that it may convert them, for then will they affect it.

3. This serves also to stop the mouths of carnal people, that wonder at God's servants for that they are so fond after the Word, and take such pains, and that so often; O would you know? they have found it a powerful Word to pluck them out of the jaws of Hell, and to save their Souls, that before were in the way of Damnation, therefore do they still desire it, and can never have enough thereof.

Tasted] A borrowed speech from meats which are discerned by the taste.

Their Souls had tasted the sweetness of the Word, and therein the sweetness of Christ, in whom is Salvation, yea and in him only: O the vanity of all things without him! he is sweet to him that hath nothing but him, and he also sweetens all that we have, without whom we could have but little joy therein.

This condemneth those to whom Christ is not sweet, which favor profits and pleasures, but Christ is a sapless and dry thing to them: To some he is the joy of their hearts, and their very life, to others he is of no account; such as have not found their sins bitter, cannot find Christ sweet, or desire after him: Thus are civil persons, thus profane impenitent ones, thus worldlings; these feel no need of Christ, they desire him not, Oh, it had been good he had never been offered to these swine that tread him underfoot; Oh, they that hear Christ preached, and have him offered daily, and yet neglect him, how shall they escape? Is this favor granted to all to hear of Christ? Alas, no, but to a few; I tell you, those that perish in these times, shall have the deepest damnation in Hell, the furnace will be made seven times hotter for those that perish among us, then for others.

Gracious] Great was our Saviors bounty, in forsaking the glory of Heaven for our sakes, and suffering so much for us here, without which our condition had been miserable: He was bountiful of his life, of his blood for us; through him we are delivered from Hell, and made heirs of Heaven, and was not this bounty? and not this only, but to reveal all this to us in his Word and Sacraments, which he doth not to the world.

O how should this unspeakable bounty affect us? all that have found their part therein, how should they be stirred up unfeignedly to be thankful for the same, even to the laying down of their lives for his sake, if need be? and how should it affect all to desire their part in this bounty, to find that the Lord is bountiful and gracious unto them? O happy are they that partake hereof! and they that shall neglect and contemn the same for profit, pleasure, sin, or whatsoever, will have fearful experience of God's severity.

Verse 4.

To whom coming as unto a living stone, disallowed indeed of men, but chosen of God, and precious;

Verse 5.

Ye also as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifice, acceptable to God by Jesus Christ.

NOw he sets out the bounty of Christ to all that believe on him, and consequently, the excellent state and condition of such above all people in the world.

This stands in these things; 1. That he gives them leave to come to him: 2. That having so done, he makes them partakers of that blessed and spiritual life that is in himself, whereas they were dead before, and makes them which were an habitation for the Devil, a dwelling-house for the Lord wherein to take pleasure; and whereas before they were unholy and profane, he being once come to them, will make them holy Priests, apt to offer such Sacrifices to God as he will accept of by Jesus Christ.

This he sets out in a borrowed speech, taken from the Temple of Jerusalem, which was the House of God, wherein he took pleasure, and in which he dwelt after a sort, by manifestation of his favors: As that was built of many fair stones in a magnifical manner, and in it were Priests that offered sacrifices to God, such as he required and accepted, such a Temple doth Christ Jesus make of all that believe in him, save that its every way more excellent: The foundation of that was but a dead stone, this a living stone, Christ Jesus; all the stones of that (though fair, yet but) dead stones, of this all living, answerable to the foundation; those joined together with mortar, these by the Spirit and Faith; that was an Earthly House, this a Spiritual House; there were Sacrifices of the blood of Bulls and Goats, but these be Spiritual Sacrifices; there the Temple was one thing, and the Priest another, here the Temple and the Priest are all one; there the Priest one, and the Sacrifice another, here both are one and the same.

Now this that he hath said concerning Christ Jesus, the foundation of his Church, and of the good estate of those that be built upon him, he confirms out of Isa. 28. 16. which accordingly he applies, as well for the comfort of the godly, as the terror of unbelievers.

For this foundation, consider what he is, and how esteemed: What he is, A stone, so compared for his firmness, stability and continuance; his nature, a living stone, whereby he differs from all other foundations: How esteemed of men, namely, wicked ones disallowed, but of God elect and chosen to be Mediator, and to the godly precious.

To whom coming] The first privilege, he gives us leave to come to him, which is to believe in him, and is indeed a very great privilege: He might scare us from him (as Adam was kept out of Paradise by the blade of a sword) but doth not, and this is the beginning of all good from Christ, till which we are never the better for him.

Hence observe, That if ever we would receive good by Christ, we must come to him.

But how can we come to him, he is in Heaven, and we on Earth?

Not with our bodily feet, but with the feet of our mind and heart, when we seeing our misery, and finding ourselves wholly lost, come to him to seek for Salvation, and rely on him, and are ruled by him: This is to come to him. Such as go on Pilgrimage from this place to that, and seek him bodily in the Sacrament, do but deceive themselves, being thus void of Faith; when they think themselves nearest him, they are as far off as ever.

To come to Christ and to believe in him are all one; and then we come to him, when we go out of ourselves, as being utterly undone, and go to him as an All-sufficient Savior, and rely on him, and are willing to take up his yoke, and forsake all other Saviors and Lord's▪ and this we must do, because

1. Of our own utter misery in ourselves by sin, punishment, and inability to help ourselves out, whereof if people were persuaded, it were as easy to persuade them to come to Christ, as to persuade a sick man to the Physician, one overloaden to be eased of his burden, an hungry man to take meat.

2. In Christ there is sufficient to make us as truly happy, as we be utterly miserable in ourselves, Wisdom, Righteousness, Sanctification and Redemption: The sinner cannot complain of anything, but there is help for it in Christ, do but ask the thing, and its to be had; Oh, I have deserved the wrath of God and Damnation, but I (saith Christ) have died for thee, and paid thy debt; But how shall I come into the favor of God and be saved? Oh, saith Christ, I have obeyed for thee, and purchased it; But I have no power to do any good? but I have enough (saith Christ) to make thee a Sanctified man.

3. Christ is willing to have us come to him, and therefore also doth earnestly call us: If one know himself poor, and that such a rich man is both able and willing to help him, and is also invited of him to accept hereof, will he not thereupon go to him? so is Christ to us, and accordingly we must come to him.

1. For those that are come to Christ, and do believe in him with their hearts, and are guided by him, they may be of good comfort, having done what God requires of them, they shall find fruit and benefit thereby, more then they can express.

This serves to provoke on those that are coming and coming, and yet draw back, set one foot forward, and pull the other back again, fain would believe, and yet cannot, but fear (Oh, its not for me) and cannot be persuaded that they be of the number of such whom Christ will save: Why, what would you have Christ say to you? He bids all without exception, that are weary and heavy laden with their sins, to come to him, that is, believe in him; its also the end of his coming into the world: You stand in great need of mercy, do ye not? O yes, above all the world, and cannot endure to think but that I should have part therein; and Christ hath need of some to show his mercy on, and therefore calls thee: Therefore as in a Market, one having need of a Commodity, another (that hath it) of money, me thinks these two should quickly agree, the Buyer and the Seller, who both come for that end; so is it between Christ and the poor sinner, wherefore else doth Christ set forth his stall of so rich mercies, and call people to them? to send them away empty? no verily, Christ hath said the contrary, and so can as soon deny himself, as not save thee; therefore believe, which is the great Commandment of the Gospel.

Oh, but I am so unworthy.

If it be so, thou art the more fit for Christ, he came for such, he accepts such.

Oh, if I could weep as much as some, or had been so long, or so much humbled, or could repent and serve God as I would.

What God doth, he doth freely, and when thou canst do nothing but feel thy misery, then believe Christ will save thee: What was the Jailor when he did believe? believing will break thy heart, and bring Repentence; O that we should so much, so often, and so earnestly be persuaded to believe, and yet do not. If a King shall call a poor Subject, and reach him a handful of gold, will he draw back, and say, I am unworthy that he should call me, or I should come to him; What am I? I never deserved any such thing, &c. If it be great, great gifts become a great God; and seeing he will do it, hinder not thyself, thou shalt be the more bound to love and praise him here and forever; yet is it no easy matter to believe: If a man had this Church lying upon his back, it were not so easy a mater to rise and stand upright; so, when any have the wrath of the infinite God lying upon their Souls, what can they do? howsoever, do your endeavor, strive against unbelief, discern between temptations that come from the Devil, and the promises of God; those (how many soever) reject as lies, but these apply diligently, stand even upon one word of God's mouth, and let that comfort thee more then ten thousand temptations to dismay thee.

3. This Rebuketh the most part of men, that will not come at Christ, though he call them, and offer them wonderful fair; He bids them come, confess their sins, seek to him for Salvation, and be ruled by him, and he will take all their burden on him and save them: But how few give ear to this gracious voice and offer? how many go on, and are not at all moved, though Christ be preached daily? though they need him, he be sufficient for them, and willing to do them good? and why? few can be persuaded of their danger: Civil persons, Ignorant ones, and a number of Worldlings are so glued to these things, that they savor and mind no other life, nor offer of any such thing; A number of profane people will not part with their sins, though to obtain such a benefit; And there be such a number of other Comes, that calls and carry them away, that though Christ call, Come, few follow him; The Devil saith, Come, and they flock after him; The World saith, Come, and they flock after it; The flesh saith, Come, and they follow it thick and threefold, even striving who shall follow it fastest: But if they had wit to see whether these Comes tend, they would not be so forward; The Devil calls, Come, as the Fowler calleth the Bird into his Net; The World calls, Come, and serves her followers as Delilah did Sampson, and Jael, Sisera; The flesh calls, Come, but all that follow it shall die; The Harlot also hath a Come, but her Chambers go to Death and Hell, and he that goeth in into her, is led as an Ox to the slaughter; the like might be instanced of others: So that Christ by his Ministers might cry, Come, but few hear and follow: O what woeful unthankfulness is this! Did Christ come down from Heaven to us, and will not we come to him one whit? Hath he taken so long a journey, and come to offer himself, and do we refuse? O horrible ingratitude! Yea, what mischief is this to ourselves? Is it not to seek our own destruction? If a King should send a gracious Pardon to a company of Traitors that had deserved Death, and they should go on and set light by it, would he not send an Host of armed Soldiers to destroy them? So may the Lord justly deal with us. You are told you are undone without Christ, that he can and will save you, if you come to him; if you will not, you cannot but perish, and whom then will you blame? O whose heart should not leap at such an offer, and coming in, yield himself, and say, O its the first bargain I will make, the best that ever I shall make! How many thousands would be glad to hear such things as these, that do not, nor are vouchsafed the favor? Do you think ever to have a better offer? to make any better of your sins, then to renounce them, and embrace Christ? O consider of this, and renounce all other Comes which you have already followed, and at last, ere it be too late, embrace this most blessed offer: O fall down and humble thy self!

O but will he ever pardon and receive me, who have been thus and thus?

Its no matter what thou hast been, not number nor greatness of sins can let, if thy heart could be truly humbled, theres the greatest doubt: He as the true Samaritan will pour wine and oil in thy wounds; He is the true pool of Bethesda, now the water is stirred, step in, and though thou hast been Thirty and eight years, yea Forty eight and more sick of deadly sin, thou shalt be cured; Christ is a perfect Physician, what disease is there, that he cannot cure? The Urinals that stand so abundantly in Physicians and Apothecaries houses may condemn the world, seeing there be so few seek to the spiritual Physician; labor to see thy misery, understand and apply the Law, to make the soul sick, as some make themselves sea-sick: When thou art touched deeply with thy misery, come to Christ, he will do thee good; If being burdened with thy sins, thou goest to the Devil for council, he will tell thee thy • ins be unpardonable, no mercy, better rid thy self out of the way as Judas: If thou go to the world, they will bid thee be merry, and put away these melancholy dumps and thoughts, Ride abroad, go to Cards, Dice, haunt Ale-houses, &c. and go to no more of these Preachers and Sermons, they put folks out of their wits, thats the good they do: People that were honest folks, and lived at quiet, since they have used to go after them, are grown full of fancies: But if you come to Christ, he will take pity on you, ease, comfort, and save you: O be persuaded, will you perish rather then humble yourselves? will you cast away your souls for love of your lusts? We will hereafter, for we know that else there is no Salvation: O thats the Devils word, Hereafter, he knows delays to be dangerous. Accept it whilst it is offered, lest thou never come to it again; If thou despise it, thou shalt hear a fearful, Go ye cursed; If thou wilt embrace it, thou shalt hear a comfortable, Come ye blessed. The Lord persuade your hearts, and cause many to come this day, if it be his blessed will.

As unto a living stone,] The next privilege of a Christian by Christ, is, that being come to him, he conveyeth of that spiritual Life and Grace that is in himself into every of them; which is here set down under the similitude of a building, of which there be two parts: 1. The Foundation: 2. The rest of the House raised and built thereupon, which be so coupled, as they make but one building.

For the Foundation which is Christ Jesus, he is compared to a stone, because as thats used for a foundation in an house of moment, as being sure, lasting, firm and perpetual: So is Christ Jesus the Foundation that bears up his Church, and by which it is saved, a sure, firm and perpetual Foundation, without whom there is no hope of Salvation, he being the way, the truth, and the life: He that brings another Gospel, let him be accursed; If he come like an Angel, spit on his face, defy him to Hell: Adam and all since have been saved by him, and all that are or ever shall be; what he did, no other could do, and that he did which was needful for our Salvation.

1. This condemns all that build not upon this Foundation, but on another, either in whole or in part; as 1. The Jews, that look for a Savior in the Air, that will come they know not when: 2. The Turks, that build on a deceitful cursed Mahomet, that will never come till he be hailed before the Judgment-Seat of Christ for his Blasphemies. 3. The Papists, who though they acknowledge Christ in word to be the Redeemer and Savior of the World, yet they so pull from him, and add to him, as they leave him but a bare Name and Title; for then is Christ the Foundation and so acknowledged, when we acknowledge Wisdom, Righteousness, Sanctification, Redemption, Satisfaction, Life and Glory to be in him, and in him alone: Contrarily, they attribute part of these to their own Merits, Masses, Pardons, Satisfactions, and so they rake together a deal of Rubbish to join with the Foundation, which will not be, for he is an whole Foundation or none; of them, some few whose eyes God opens in their end (as finding no certainty nor sure rest in anything of their own) do renounce themselves and all in them, and only lean upon Christ Jesus for Salvation, and so become happy indeed: They also hold that Peter is the head of the Church and Foundation thereof, who would not wonder at their wickedness, when as Peter himself saith it here of Christ, and attributes nothing to himself.

But is it not confirmed by that of our Savior, Thou art Peter, and upon this Rock I will build my Church?

The Question propounded by our Savior, was moved to all the rest as well as Peter, and answered of all, though by the mouth of Peter; Christ's meaning is, That on himself whom he had confessed, he would build his Church; Would he build it on Peter? then either on his Person or on his Faith: not on his Person; and how weak was his Faith, which was so sore shaken by the speech of a Maid? that could be no meat foundation to build on. 4. Those fools among our selves, who though they acknowledge no other foundation, yet build not upon him, but on their civil life, their bare hearing of the Word (which yet they do, because its commanded by Law, and stands most with their safety, and as the Papists, but for their purse, so they would not come to Church, but for shame or punishment) their doing as others do, &c. foolish Builders that build on the sand; their house (as every other that is not built on Christ by true Faith) how fair soever in their own eyes, will fall on their heads; if any storm of trouble arise for the Gospel, they will quckly yield, and change as oft as Religion changeth; and if no such change be, yet at death they shall drop into Hell for want of a foundation, as the five foolish Virgins were shut out of Heaven, for that they had no oil for their Lamps, no stock of Faith to feed or back their outward Profession.

They that content themselves with anything, with any gift, before they have got a true justifying Faith, will fall away, will perish, may prove Persecutors or anything: They that so hear the Word, as they never give over till it hath humbled them, and brought them to Christ, and they have found sure foundation on him, and footing, and grace to be changed; these build upon the rock: Therefore content not yourselves with hearing the Word, nay hearing it with joy, and reforming many things, nay that you have been troubled for your sins (as some have wept for their sins at a Sermon, but let it go over, and wear away, ere they came at Christ) so bearing yourselves in hand that ye are converted persons, for afterward by your falling away, or at your death, it will prove nothing so, and all for want of a foundation: There be even now thousands in hell, that have heard as many Sermons as ever you heard, or ever shall.

2. That Christ is a foundation, and the only foundation of his Church, is no small comfort to all that believe on him: They may quiet themselves amidst the multitude of contrary Opinions in the world, or temptations of Satan to make them waver; they may answer, If Christ be not sufficient to save me, I am content to be damned; I will never seek other foundation, you may well enough. Again, being built on Christ, there be many enemies will lay Battery against you to beat you off; but be of good comfort, they may shake you indeed, but to overcome you, or pull you off the foundation, its not possible, All the gates of Hell shall not prevail against you, all their power shall not quail you. As in a City the strength is placed at the gates, as the Port-cullis, and the Canon to keep from entrance, so if Hell should plant all its force against a Christian, yea the poorest Christian, it shall never be able to prevail against him, he is so surely joined to the foundation, by the Spirit of God that lies so fast; Will Christ suffer his Building to be defaced, or one member, or the least joint to be pulled out of his body? Christ that prayed that his Disciples might be kept, prayed also for all that should believe.

Living] Christ is a living foundation, not only because he hath life in himself (as he is the Living Bread, the Truth, and the Life ) but because he giveth life to others, even all that believe in him. Hence percieve.

1. That Christ differs from all other foundations, he gives life to his, but whoso trusteth on any other, shall die eternally.

2. An encouragement for all to come to Christ; He is not such a one as can do them no pleasure, but as he can and will save them, so he will also put life into them; that whereas before they were as dead as a stock, to anything concerning the glory of God, or their own good; no Wit, Will, Memory, Affection, no Hand, Foot, Tongue, but all were stiff and stark lame to any good, yea dead; being joined to him, he will make them alive, give them Wit, Will, and a Heart to that which is good, so a Hand, Foot and Tongue, yea so change them, that they shall be nothing the same, but new Creatures. Hence it is, that some that were as very wretches as could be to their lusts, that loved a Sermon, Sabbath, or good Exercise, as a Bear doth the stake, have yet by the preaching of the Word been brought to Christ; the case is so altered with them, that now they loath what they loved, love what they loathed. It is not a strange thing, to see a man that loved money as his life, and had no savor in any good, to set as light by it as his shoes, and to love the word that wrought this dislike in him? So for a man that loved a pair of Cards, and Tables, and to ramble abroad on the Lord's Day, and who could not abide to take a book in his hand, or to be in any Religious persons company, now to abandon the one, and to be earnestly affected with the other? yet this Christ worketh in those that be joined to him: O come to this Christ Jesus, humble thyself, believe in him, and give over thyself to him, and though thou beest as bad as the worst, he will so alter thee, as thou mayest prove a worthy Christian.

3. This serves to uncase a number of Hypocrites, that think themselves stones of this Building, and hope to be saved by Christ, and to be Believers, and yet have no Spiritual life in them: If you can show me that Spiritual life that you have got from Christ, to die to sin and live to righteousness, then you say something; but there be no dead stones in this Building, but living, answerable to the foundation: Therefore they that remain dead in their sins and old lusts, or any of them, Christ and they are assuredly as yet two, and not one: Shew your Christianity by renouncing all ill, and by your love to good, Prayer, good duties in your Families, and places where you live, and in all good Works.

Disallowed indeed of men,] Here's shown how this foundation is esteemed, both of Men and God: He first speaks of men, and that by way of prevention. No marvel you speak of Christ to be such a Foundation, might they have said, we are sure, when he came into the world, a number cared not for him, would none of him, and those none of the fools or simple ones, but Wise, Politick, Learned Clerks: True, saith he; but what then? yet I have that which will weigh it down, namely, that he is chosen of God, and precious to him, and them that shall believe on him.

Disallowed he was indeed of men; They called him the Carpenters Son, a Samaritan, Wine-bibber, deceiver; They would have no other King but Caesar, never left him while they put him to death, with them Barabbas was meeter to live then he: What was the cause? or how should they disallow him, when it was so plain that he was the Christ, foretold by the Prophets, who came at the same time, in the same place, and after the same manner, whose Life, Preaching and Works did well declare him so to be, what might be the cause hereof? They looked for one that should come as an earthly Prince, to deliver them out of the hands of the Romans; but his Kingdom was not of this World: They looked also for one that should have upheld their Customs, Law, and Traditions, but the date of them was out. (See by the way what it is to have an old conceit settled in ones brain, O how hardly is it removed!) Again, How came they to this height of disallowing him? at the first of ignorance and blindness, but after of malice; so men grow (when they desire not to amend and see the Truth) from one degree of wickedness to another: The Jews disallowed him, and do to this day, though the hand of God be heavily upon them, according to their own Imprecation, His blood be on us, and our children; whose case is most fearful: So is the case of all others that disallow him, whereof there be multitudes among us. Why, nay, all we allow him? O most of Pharisees disallow him and will perish.

Yes, most among Jews and Turks, but all we shall be saved, unless it be here and there an adulterer, or horrible drunkard, &c.

Consider that of four sorts of grounds (Professors) three are naught: O most among us disallow Christ, while they will not come to him, embrace him as their Savior, and renouncing all evil, take up his yoke as their Lord; most amongst us allow a kind of Christ, but not a true Christ: They allow a Christ that will save them, though they never be humbled, though they live still in their sins; but Christ is no such, Christ will save no such: O let all such look to it, that will not come to Christ as he hath appointed; you think the Jews, Judas and the Soldiers have a fearful account to make, so they have; and how shall they appear before Christ at the day of Judgment? but even thousands in our Parishes are in no better case, that break his bonds, and despise the offer of his blood; Such are all Apostates that have professed the name of Christ, and fall away, all fearful ones, that deny him out of fear, and all that will not embrace him being offered.

Disallowed] Was not this no ill sign of Christ that he was disallowed? O no: Even that may be disallowed of men, which yet is allowed, and highly accounted of of God; nay, the more Spiritual anything, any course, any person is, the more and the sooner will the world disallow him and it.

For, they be carnal, therefore savor the things of the flesh, not of the Spirit; they be in darkness, therefore care not for the light; The more Spiritual anything is, the higher is it out of their reach: Those courses and persons that be carnal, the world allow well of; four hundred false Prophets maintained at Jezebel's Table, good Micaiah and Elias abused; of those that wandered up and down in sheep-skins and goat-skins, the world was not worthy, yet did not the world think them worthy to be among them, but thrust them among the wild Beasts: Others also were racked as the vilest Malefactors, yea, our Savior himself was so accounted, so the Apostles, men wonder at them as at a thief. Hence learn

1. That we are not to esteem the worse either of ourselves or others because of the worlds mislike; many be so weak, that if they see the most, and especially any great ones, or any learned cry down a man or an action, &c. they are carried away, and open their mouths wide against them; but if that might have gone currant, Christ himself had been naught: we must not go upon any such rule, but examine whether they be allowed of God, or not; if they be, then are we not to regard what the world saith; The world will prefer Barabbas to Christ, call evil good, and good evil: There's no more heed to be given thereto, then to be judged of a blind man concerning colors. As they that have sore eyes cannot abide the clear light and Sun-shine, so cannot the wicked abide that which is pure and Spiritual, yea, the things that they highly allow, are abominable in the sight of God.

2. That they which disallow that, and those whom God alloweth, are in a miserable condition, they cross God, and he will cross them: The time shall come, when they shall find by woeful experience, that he disalloweth them, when they shall be glad, and desire to be in the number of those whom they have most despised, but to no purpose.

Ye also as lively stones are built up,] Now of the rest of the building that is reared upon this Foundation; Every Believer is a stone of this building, a lively stone, and all together make up a spiritual House for the Lord to delight in, as many stones go to the making up of a material House.

Now in that Christ is compared to the Foundation, and believers to stones built on him, it showeth the near conjunction that is between Christ and them; as stones are joined to the Foundation by mortar, so are believers to Christ by the Spirit: Accordingly he is compared to a head, and the Church to the body; he to the Vine, and the Church to the Branches: Such an Union is between Christ and Believers, as is between the husband and the wife, no more twain, but one bone of his bone, and flesh of his flesh: Before a man have Faith, he is as a dead stick or stone, by Faith he is united to Christ; which is signified by these and the like speeches, eating Christ's flesh, and drinking his blood, which is to believe in him, showing that as the meat we eat is turned into our substance, and nearly joined 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 Christ's 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 God's part, and Faith on ours; Those join 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 virtue hereof, we that were as dead as blocks and stones, draw spiritual life and Grace to become new Creatures, to die to sin, and to lead a righteous life; as the members receive sense 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 virtue whereof it shall be raised up a spiritual and glorious body to be glorified forever: 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 anymore; If they had been of us (saith the Apostle) they should have continued with us: What God hath joined 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 sour fruit, even of the wild Olive, of their own sinful and corrupt nature, but mortify the same more and more.

But how cometh it to pass that they which are graft into Christ should bear any sour Fruit?

Even because there are some suckers of our own crabbish and sinful nature shut out, and have through heedlessness and want of care grown apace, and which we must pluck off by any means.

2. Comfort to all believers; O admirable privilege to be joined into one with Christ, and with God! What grace or good thing can he stand in need of, that is joined to such a plentiful and living head? He cannot but mortify 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 separate thee from him: for though Hypocrites that hang on only by the untemperated mortar of outward Profession shall fall off, thou that art saudered into Christ by the Spirit of God shalt never be plucked 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 persuade 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 mortify 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 hewn in Libanus, so must we be hewn in this Life, that we may rest in the Spiritual Temple forever: 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 joined into his Spiritual building, till they be squared and hewn by his Word: Therefore lets be tenderly affected one towards another, and build up one another, and do all the good we can one to another, not living to ourselves, or having hand in Contentions, Rents, Divisions, which do so abound among Christians, and that for toys.

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 minds 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 showeth 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 else 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 Habitation for God; as a King maketh a Cottage a Court, so doth the Lord make a Bethel an House of God, of him that was before Beth-aven, an house of Iniquity; which is an admirable advancement.

1. This teacheth everyone that is such, to take heed he pollute not himself with any sin, thereby grieving and wearying so happy a guest. The Prophets were profitable to those with whom they sojourned; The Widow of Sarepta had her oil and meal increased, and her life saved; The wife of one of the Children of the Prophets had her two Children kept out of the Creditors hands; The Shunamite obtained a son; but much more profitable is Christ, he brings Peace, Joy and Life: A pitiful thing that sundry Christians are so hasty, so furious, so full of pride, worldly, negligent in religious duties, and the like; How can Christ tarry in such an house? can he abide in an heart full of these?

2. To deck and trim up the house of our Souls with all graces of the Spirit of God; therefore take pains, and think no cost too much in Hearing, Reading, Praying, to trim up this House for the Lord, that he may take the more pleasure therein. Solomon bestowed great cost on the Temple, and was seven years in building thereof, and shall we take no pains on this Spiritual Temple? The Lord complained of his people that would dwell in fieled houses, and let the House of God lie waste; much more may he of us, who mind many earthly things, and mind nothing so much the dressing up of our hearts by Prayer, Meditation, Watchfulness, and the like, as a Bride prepared for the Lord Jesus: When we dress up our houses to entertain strangers, it were good to have such meditations, saying to ourselves, Lift up your heads, ye gates, and be ye lift up, ye everlasting door, and the King of glory shall come in, and thus entertain him most respectively here, till he shall vouchsafe to entertain us at our death into that habitation, that is not made with hands, but eternal in the Heavens, and when thou art at the best, think that thy heart is too strait, nothing good enough to entertain such a blessed guest.

An holy Priesthood] Another branch of the benefit that believers have, being received of Christ, and united to him, namely, That whereas they were unholy, now he makes them holy; whereas they might not come near God, neither their persons nor works, now they are advanced to this dignity, to be a Priesthood, and every of them an holy Priest to draw near unto God, and offer him Sacrifices; whereas before they did nor could do nothing but was abominable in God's sight, now they are enabled to offer such Sacrifices and Services as God accepts, and takes pleasure in, and are not these great privileges? and all this comes by the means of Jesus Christ, whom while they were without, they missed all these privileges, but having him, enjoy them all.

Holy] They that are united to Christ are made holy, that were nothing less before, and draw sap of Grace and Sanctification from him, through whom also they become new Creatures; which is a wonderful privilege, that such filthy and unclean ones as we are by nature, should be made holy; for holiness is the greatest gift that can be, a little of it is better then all the world: God is holy, his Angels holy, therefore he gives us his Word, his Sacraments, Afflictions, and the like means to bring us to holiness.

1. They that have any measure of holiness, must acknowledge that they have received it from Christ.

2. Let everyone try whether he be united to Christ or not by this mark; he is an holy head, and all that are joined to him partake of holiness.

Priesthood] Believers together make a Priesthood, and every Believer is a Priest to offer Sacrifice to God.

What, are not Priests and Sacrifices at an end yet? I thought they had been only in the Old Testament, and now abolished.

True, some Sacrifices are at an end: There were under the Law Priests ordained to offer Sacrifices daily to God, for their own and the people's sins, all which pointed at Christ the true Priest, and that blessed Sacrifice of his Body: All these Sacrifices did but tend and direct to that All▪ sufficient Sacrifice of his Death. Now when he had offered himself on the Cross, and died for our sins, he put an end to all Sacrifices propitiatory, as who finished all himself, saying, It is finished; so then, there is now no more need of Sacrifices for sin, Christ once offered being All-sufficient. Which

1. Condemns the Sacrifices of the Jews, and all bloody Sacrifices, which are to the Devils and not to God.

2. Condemns the Blasphemous Sacrifice of the Mass, where (as the Papists say) Christ is by the Priest offered daily on the Altar a propitiatory Sacrifice for the sins of the quick and the dead: This is to overthrow Christ's Cross.

But though there be an end of all legal Sacrifices and Propitiatory, yet there are Evangelical and Gratulatory; and though those Priests that offered blood and beasts be at an end, yet are there Priests still remaining in the Church of God, which the Apostle mentioneth, lest the Jews should think the former times better then these; thereupon objecting, Have we no Sacrifices now to offer to God? he answereth, We have, though not of the same kind: We have no Propitiatory Sacrifices (the date of them being out, and which yet were not taken away by men, but by him who ordained them but till this time, who yet is not inconstant in changing them, as having done away sin through the Sacrifice of his Son, of whom the others were only the types and shadows) but Sacrifices of thanksgiving we have, and that for the mercy of God in Christ, and all other blessings flowing from thence: This is no small honor and privilege. It was an honor under the Law to be Priests, few were admitted to the Office; they represented Christ, they went near and offered Sacrifice, the people standing afar off; so is it now to be a Spiritual Priest, to have the honor to come near to God with comfort and boldness.

1. They therefore speak they know not what, that use this as a name of disgrace, and call Ministers in derision, Priests; and what is he but a Priest? but its an honor, and a great one, though Mass-Priests by their filthy lives have brought the same in disgrace; yet is not this proper to Ministers only (which we speak not as though we were ashamed of it, but that everyone may have their due) its also common to all Believers, and they that will none of this, shake off the name of a Christian, but they that are wise will take their part in it. This is signified by the name Christian of Christ, which signifieth anointed; of that anointing by the Spirit without measure, he was made and fitted our King, Priest and Prophet, and not so only, but to make us so; so that everyone 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 rejoice in this privilege, 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 [ 1] Souls, and all that is in us to serve God, having neither Wit, Will, Memory, nor anything else, but for the Lord's use: Its 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: Its not only never the further from ourselves, 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 God's 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 God's service, not some part, but the whole, all too little, and wish it were better [ 2] for his sake. 2. The Sacrifice of a contrite and broken heart, that is, an heart grieved and crushed for sin past, comforted in Christ, afraid to offend, careful to please God, touched and grieved at the smallest offense: They that offer this, scape God's Judgment; fearing always, 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 [ 3] 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, its a sign they are profane persons, as they that pray only in misery are hypocrites: Hath God honored us to make us Priests by Jesus Christ, and do we neglect the Office, [ 4] not appearing with our Sacrifice? 4. Alms, mercy to all in hunger, thirst, sickness, prison, especially to the household 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, its an honor, he counts it as done unto himself; therefore he promises that he will requite it, and that not as we, a penny for a penyworth, but as Kings that use to reward a house largely, where they have found kindness; therefore its 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 penny for penny, 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 God's Spirit.

Our services then to God must be done in a Spiritual manner, 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 manner, 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 kind of pity, but for love to God, because he requires it, and to them, because they are the Lord's.

Acceptable to God,] It being a great favor to do anything 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: God's Servants shall not then need doubt, but being once Believers, their services done Spiritually are accepted of the most High God of Heaven, yea, of the meanest true Believer; for he that vouchsafed to bring thee to Christ, to unite thee to him, to make thee a lively stone, a Spiritual house, an holy Priest to offer Sacrifice, he will also accept of the same: Let this encourage us much to these duties, what a spur is this? True it is, if one knew he should not be accepted; or if he did doubt whether he should or not; this would take off all edge; but when we are sure, thats a great encouragement: For who would not be glad to do anything, wherewith God would be pleased? Art thou afraid that he doth not accept thy Sacrifice, as who hast prayed oft and long, and art not heard? Judge not according to that; Thy Prayer sent up in truth, was accepted at first, though not granted by and by, as not being then time; The Lord stays till a fitter time.

Acceptable,] Not that God hath any need of them, but it pleaseth him for our encouragement so to tell us; for if we serve him never so diligently, he is never the better, but ourselves are the better, and our Neighbors by our good example; So contrarily if we do never so ill, he is not the worse, as being most perfectly holy and good at first, and so is and will be.

To God,] Here may seem a secret Antithesis between these words, To God; and these, To Men: For indeed

Spiritual Sacrifices are nothing to Carnal men, but such only as stand in outward Pomp, Shew, and Ceremony; But its the Spiritual service that pleaseth God: He cares more for a broken heart, and for the Sacrifice of praise Spiritually performed, then for Thousands of Bulls, or all the outside that so much pleaseth the eye: He cares not for the Papists going on Pilgrimage, numbers of Prayers, Fasting days, Pompous service, and curious music, which doth more delight the ear, then tend any way to edification; And because we reject these, they cry out upon us, as having no Religion: And are there not some among us, with whom its a foul matter to neglect any outward Ceremony, who yet do altogether neglect Spiritual services?

By Jesus Christ.] Our Sacrifices are acceptable to God, nor for own-worthiness, or the worth of the service, but for the sake, and by the means of Christ Jesus: He only makes them acceptable to God, 1. In taking away our sins by his Death. 2. Covering us with his Obedience. 3. Inabling us by his Spirit (who can do no good of [ 1] ourselves) to perform these services. 4. Covering the wants [ 2] thereof in his perfect Obedience, and making Intercession for us; [ 3] and in this worthiness must we offer up ourselves, Prayers, Thanks, [ 4] and Alms.

1. This condemneth them that do these Duties, and yet are in their sins unpardoned, not having Christ's Righteousness made theirs, and which do them not by the Spirit of God, but by their own might; Their services are abominable.

2. Those that come in the worthiness of any Saint, as the Papists which pray for this or that Saints sake, do grievously sin: Oh, but say they, he is indeed the Mediator of Redemption, others may with him be Mediators of Intercession: He is belike beholden to them that will leave him somewhat; but there is no other Intercessor, but the Redeemer, he thats the one, is the other also: Oh, but they conclude all their Prayers, per Jesum Christum Dominum nostrum. A good mends, when they have robbed him, by joining others with him, to conclude with his Name; So those that come in their own worthiness, not asking for Christ's: But we ought not to think of God but in Jesus Christ coming between. Note further, that

Our works, even the best can never attain to that perfection to be worthy of themselves, as being still full of imperfection, but by Jesus Christ to all that perform them in Faith, and to their uttermost they are accepted as perfect.

1. This serves as to humble us while we live under the daily sense of the imperfections of our services; So, to warn us to shroud them and ourselves under Christ's perfection.

2. To comfort them that in Faith strive, and yet cannot perform them to their minds; They must not be dismayed, but believe that for Christ's sake they shall be accepted: This is necessary to be known and believed, because many a good soul, when they have prayed or done any service in the best manner they can, are yet discouraged: Why? nothing pleaseth God but that which is perfect, and I know (will such a one say) how imperfect my poor service is, I cannot in any sort pray as I would, I cannot continue a short Prayer without wanderings, &c. Well, what thou dost, do in truth, and with all thy might; and Christ's perfect obedience shall make it up; Though thy service be short, yet it is large enough to cover all; wert not for this, we might be dismayed at our best duties: But this is not for the wicked and unbelievers, they think they will do as well as they can, and there's an end, Christ shall do the rest: But what right hast thou to Christ? and what canst thou do? as good as nothing.

Verse 6.

Wherefore it is contained in the Scripture, Behold, I lay in Zion a chief corner stone, elect, precious, and he that believeth on him shall not be confounded.

THe Apostle having already shown both that Christ is the Foundation on which his Church is built, and that Believers are built up on him a Spiritual House, &c. he now confirmeth both out of the Scriptures; and needful it was fully to prove them, that so they might be strengthened to embrace Christ the Foundation of their happiness, and against that common offense of the multitude, which did not embrace but reject him.

Now that he had said, he showeth to be no new thing, but such as was of old spoken of by God to his Prophets, as the Scripture of the Old Testament beareth witness, namely, that of the Prophet Isaiah, Chap. 28. 16. wherein is shown of Christ, that He is a chief corner stone; and of Believers, that they shall not be ashamed, and therefore are accepted of God.

In that he allegeth the Scripture for his purpose; Note we, that

That which must confirm and settle us in any Point of Doctrine, is the Testimony of the Word of God. If God speak to his in his Word, we build that its true, accordingly doing or leaving undone; nothing else can satisfy, not the mind of this or that man, or many men, or the practice of such and such, no not of the best; but we must build our Faith on God's Word that cannot deceive us, else shall we ever waver, never be at a certainty: Through men we may be driven hither and thither, but if grounded on the Word of God, nothing can remove us.

1. This condemneth the Enthusiasts, that boast of Revelations, and so neglect the Word; No, God's Spirit and his Word are joined together, and they that have at any time been most endued with the Spirit, have at no time neglected the Scriptures, but given themselves to the searching of the same: God's Spirit speaks no otherwise then according to the Word.

2. Papists, that thrust in Traditions and Human Inventions, as whereon people must settle.

3. It teacheth us to search the Scripture, laboring by all means that the Word of Christ may dwell in us plentifully, that so we may be grounded: If we hear God speaking in his Word, we must sit down by it, all mouths must be stopped; if not, we must not be carried without it.

Again, He allegeth the Old Testament, as Christ and the other Apostles did, for the Old was the same in substance with the New, and of the same Authority.

Further, In that he nameth not the place, nor the Prophet, it showeth their skill, and rebuketh our ignorance, that have not the book of God clasped against us, as in Popery, but open, if we can take our time; for the place itself, its alleged with some alteration of the words, though not of the sense: 1. He leaves out a word or two, and takes that which fitteth his purpose. 2. He turneth these words of the Prophet, He that believeth shall not make haste; into these, He that believeth on him shall not be confounded: The Prophet sets down the effect, the Apostle the cause; for unbelievers being ashamed, it makes them run up and down in their misery for some other help, seeing themselves disappointed and deceived.

The occasion of that promise there, was to comfort the good in respect of the great threatenings against the bad and contemners, namely, that they should not be destroyed and cast off among the rest, and that the wicked might not scorn them, and think all God's promises made to them fallen to the ground.

Behold] This being a word to stir up attention, implieth, that

What the Lord saith, he doth; He is true of his word,the Almighty, and who cannot be hindered: He saith not, Such a stone shall be laid, but, Behold, I lay it, whereby he confirms the good, and puts them out of doubt, who by reason of the threatenings were grown weak, fearful, and in doubt.

Here see our infidelity in Spiritual things, especially if we see any things against us, such was Zacharias; So was not Abraham, he looked not to carnal lets, but rested on God's Word, had enough that God spake it, so should we: If we have any promise of God's mouth, we should be of good comfort, and believe, and not be dismayed at our sins and unworthiness: Come unto me, saith our Savior, all ye that are weary and laden, and I will refresh you, &c. What promise more comfortable? and yet many seeing their sins and danger, cannot be comforted and persuaded: But we must give God the glory to believe him on his word, and know that nothing can make him break promise or change his mind, either any hinder him from performing what he hath promised.

I lay] Its God that lays the Foundation of his Churches Salvation; All the Men and Angels in the world cannot lay one stone in this building, unto this Foundation: Though God use the Ministry of his servants, Men, to this purpose, yet its God that by his Spirit makes them fit, and couples them hereto; therefore much less could they lay this corner stone.

Paul saith, he laid this Foundation.

By Preaching the same to the people, not otherwise; That Foundation which God had laid before the world, and appointed to be Preached, that he taught to the people, and that was all he did.

If God gave Christ generally for his Church, then for every humble soul that seeth his need of Christ, and cometh with an heavy heart to him, and desires him above all the world, assuredly he will give him to such.

In Zion] That hill in Jerusalem is put for the Church, whereof it was a type, and because the Gospel was first preached there (Christ there revealed) and from thence conveyed into all nations far and wide; so that now by God's mercy, we have him no less preached unto us then the Jews had, and have also our part in him as largely. O unspeakable mercy!

A chief corner stone,] A chief stone, a foundation stone: This is the principal point in this first part of the Verse; but of this on the fourth Verse, where was shown, That he is not a stone as others be in the building, but the foundation on which they are all built, which sustains and holds them together, there being no other foundation but he. This the Papists overturn, and that both in respect of his Kingly, Prophetical and Priestly Office.

For his Kingly Office, which is to rule over the consciences of his subjects by his Spirit, and to have power to make Laws to bind their consciences, they take it from him; for with them, the Pope may also make Laws of his to bind the conscience, as much as any of Christ's, and doth and may repeal some of his at his pleasure.

For his Prophetical Office, which is to be the only Teacher of his Church, and to reveal all his Fathers mind, in the Books of the Prophets and Apostles; this they take away, by adding (as if the Word were altogether imperfect) unwritten Verities, and men's Traditions, which (say they) are of absolute necessity to be obeyed to Salvation.

For his Priestly, they abolish both parts of it: 1. His Sacrifice All sufficient, and once offered on the Cross for all, by their blasphemous Mass, wherein they offer Christ daily (as they say) as a Propitiatory Sacrifice for the sins of the quick and the dead. 2. His Intercession, wherein they join many Saints with him; What Salvation can there be for such? lets pray for, and keep ourselves far from them.

Elect,] Christ is chosen of God to the work of our Redemption, and furnished for it; therefore make we choice of him for our portion: woe to them that refuse him.

He that believeth on him shall not be confounded.] Hereby is meant a true particular justifying Faith: Such as have this, shall not be ashamed, or seek at any time as confounded or deceived of sufficient help and Salvation; therefore he shall never be put to make haste to seek any other.

The true Believer shall never be confounded, but find enough in Christ to satisfy him to the full, to deliver him from all evil, and make him partaker of all Happiness, Wisdom, Righteousness, Sanctification and Redemption, and enough to make his mind peaceable and quiet, and to stablish him against all that his own conscience, or any, yea the Devil himself can lay to his charge; but he finds enough to answer all at large; As, Thou art a sinner, and hast deserved Damnation, and God is just. R. I grant all, but I have a surety able enough, who hath born all; Who shall lay anything to the charge of God's Elect? Its God that justifieth, &c. His heart is fixed, he believeth in the Lord: In his life he hath that wherein he may quiet himself, and never be to seek, but may draw new life and grace from Christ, to enable him to hold on: In his death he shall not be comfortless, but find enough in Christ to carry him to heaven, though through the gates of death; He knoweth whom he hath believed: At the day of Judgment he shall not be ashamed, but lift up his head with great joy, when he shall see Christ coming in great glory and power, to save all them that have embraced him, and to receive them into the glory which he hath prepared for them; then shall he be our Judge who hath been our Surety and Savior: Contrarily, they that believe not in Christ, are never in quiet; as the Papists, that hope to be saved partly by Christ, and partly by Works, are often (even the wisest of them) distracted, and cannot tell when they have done enough to rest in, and so are ever suspicious and doubtful, tost to and fro as one upon a ship mast: So the wicked among ourselves that believe not in Christ (though some securely flatter themselves) are for the most part doubtful, having ever and anon thoughts that all is not well, and so not knowing what shall become of them; and though they love their lusts so well, that they will not part from them for Christ, yet often do their thoughts accuse them of their Whoredoms, Deceits, wicked Courses, their hearts misgive them; and so indeed their lives be as if one should lie in a bed too strait, and the clothes too short, and so they cannot sleep; whereas he that is assured of his happiness, and his heart witnesses his upright care to obey God's will, his bed and clothes be large enough, he sleeps quietly, and rests on a soft pillow, his good conscience: In the hour of death they are fearful & disquieted, and in death they are confounded, when they see the Devil ready to carry their souls to hell. At the day of Judgment, how will the Jews and Turks that altogether reject Christ, be ashamed and confounded, when they shall find that their imagined Christ, and Mahomet hath deceived them, and led them into a false hope? O what a case will they be in, when they shall see the true Christ whom they have rejected come to judge them? O what wailing will there be? how will they run up and down, and what would they not do, if they knew any way to help themselves? then shall they find it too late to sue to him: Then will they sue to the hills to fall upon them, and the mountains to cover them; a poor request, which yet shall not be granted them: So all wicked men among us that have not kissed the Son, but broke his bands, and cast his cords from them, that have had him offered to them, but have not embraced him, nor believed in him, choosing rather to continue in their lusts, then to have their part in him, their condition is fearful: O that all would embrace Christ whilst they may, who else shall have sorrow and shame for their portion.

This phrase also implieth, That

Believers can never fall away wholly nor finally, as the Papists teach, for then they might come to be ashamed: They may be shaken for the trial and strengthening of their Faith, but overcomed they cannot be by all the gates of Hell.

Verse 7.

Unto you therefore which believe he is precious; but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

Verse 8.

And a stone of stumbling, and rock of offense, even to them which stumble at the word, being disobedient, whereunto also they were appointed.

NOw that which the Apostle had cited out of the Prophet, and was indefinitely spoken of all and everyone, he comes to apply particularly to the Jews that he wrote unto, both believers and unbelievers, showing the happy state of the one, and the miserable condition of the other, one and the same Christ being to them diverse: To Believers, precious, and fruitful to Salvation and all good; but to the unbelievers and disobedient, a stone to stumble at, &c. though not of his own Nature, yet through their infidelity, so that they should not only have no benefit by him, but destruction, stumbling at the word that foretold of him, and now testified of him. But least any should wonder at this madness in men, the cause is set down, that as God ordained some to life, and so to embrace Christ unto Salvation, so some others to stumble against him to their ruin: Besides this, he also removes a common and great scandal and log out of the weak and common people's way, and that was, that whereas he had spoken so much of Christ, they could not see him to be such a one: and their learned Doctors and Rabbies, Scribes and Pharisees, High Priests and Elders, they could no way think well of him, they judged him a deceiver, and pursued him also, which they would never have done, if he had been the Savior and corner stone, as you speak, &c. But for this, faith the Apostle, If it were a new thing, that you never had had warning of, it were somewhat; but this is no other then was foretold in David's time, so long ago, therefore it needs not seem strange to you; yet their struggling was in vain, for in despite of them he was made the head stone of the corner: This had been indeed a great temptation, if they had been to consult only with reason; For what should they have thought, but as they were taught and learned of their gave Teachers, of whom that People had a very great and high opinion; But considering God's decree, and that he had foretold it should be thus, and that God would save his Church by such a way that worldly wise men thought not of, and would effect his purpose not only without the help, but even against the will of the great men of the world, it could not much trouble them.

And in that the Apostle doth apply that which was indifinitely said of all to particular persons, we may learn how to use the promises of God laid down in Scripture, even to endeavor to apply them to ourselves particularly; This is the nature of true Faith: Its but a cold and dead thing to believe those things in general to be true, which Hypocrites, yea Devils do; but this to make them ours, as David, My Lord, My Castle, My Refuge; and Job, My Redeemer; and Thomas, My Lord and my God; and Paul, Who loved me, and gave himself for me, is that we must labor for: This particular Faith is that which is to Salvation, signified by eating and drinking: and Faith is compared to an hand; and in our Creed everyone of us is particularly bound from our hearts, to say, I believe.

How may we come to this particular persuasion?

A person humbled, and seeking earnestly, God sends his Spirit to witness to his of the same, wherewith (that it may appear that its no presumption nor deceiveable persuasion) he gives also the Spirit of Sanctification, namely, an unfeigned hatred of all sin, and true purpose to please God; and whose finds these, may boldy build hereon: And though there will arise, through remnants of unbelief, sometimes doubtings and fears, yet this grace of Faith rooted in the heart, will never quite fail; as, My God, my God, why hast thou forsaken me? The last words savor of distrust or dispair, but yet so, as Faith still held her hold: So is it with every Believer in their temptations; though they speak some words of doubting, yet some do come out by and by, that do argue a measure of true Faith: O lets never leave till we have a particular persuasion, and that upon good ground, that the promises of salvation especially (and other particulars) belong to us; some think they do, and are very bold, that yet can render no reason thereof, but their persuasion is vain: some being put to particulars, can say nothing thereto, and so can never have comfort or joy while they live.

Unto you which believe he is precious,] He saith not only that Christ is most blessed and good in himself, but that that which is in him is to be communicated to others, or else what were it to us? nay, he showeth also by what means others may be partakers hereof, namely, by Faith; For what were it, though there were never so much in Christ, and that for others too, if we knew not the way to come by it? therefore he tells us, its made ours by Faith: As, what were it if there were never so much water in a Well, and no bucket to draw it out? or a very good Medicine, and no knowledge how to use it?

But Christ is precious to those that believe in him; They shall be partakers of all that is in Christ whatsoever, Pardon, Grace, Wisdom, Righteousness, Sanctification, Redemption, Life and Glory is in him, or to be had by him, is ours by Faith, and no other way: If there be never so much in Christ, yet to the unbeliever it avails nothing, he shall not have a dram of benefit by him; Therefore Faith is compared to an hand to lay hold on Christ, to a mouth to feed on Christ, &c. As a man's hand chopped off can take nothing, his mouth closed up can eat nothing, so without Faith, no benefit by Christ; for Faith is the only instrument that God hath ordained to convey all grace from Christ into us.

1. Here's comfort to all such as can prove themselves believers.

2. Labor we for this grace of true Faith, which entitles us to Christ, and makes him ours, without which he will be a rock of offense to our condemnation: This Faith is not every idle persuasion of the brain of a carnal professor without ground, and never humbled, or any whit reformed, but it must be a work of the Spirit of God, which hath so much depending upon it, which few truly enjoy: And the rather are we to labor for this grace, because as it makes Christ ours, so all things else to work to our good, without which all turn to our destruction. As the Word by Faith is the power of God to Salvation, and the savor of life unto life; so is it to unbelievers the contrary, even to their Condemnation; as the sun-shine to good eyes is comfortable, but to weak and blear eyes offensive and hurtful: Thus are all other holy things; Thus the Sacrament; Thus also our meat and drink, &c. To believers that are not only persuaded by the Word, that they are God's creatures appointed to nourish us, but that we be such as having lost our interest in Adam, have it restored in Christ; we using them also with prayer, may with good consciences make use of them, whereof those that have not this Faith are usurpers: Yea, that which is a part of the curse in its own nature, yet by Faith is made a blessing; as our sicknesses, crosses and troubles which came in with sin as punishments, yet to believers, them that love God, all things (even these) work together for the best; but to unbelievers they are the beginning of their sorrows. And

As Christ in our sense is precious to the Believers, namely, that they make most precious and high account of him, and so of the means that have brought them to him, the Word, and the means that yet still bring them tidings of him, the Word and Sacraments; so also in this, that he is fruitful and blessed to them: Therefore never leave till we be in the number of these believers.

But unto them which be disobedient, &c.] now to the other sort: The true and direct opposition had been to have said, But to the unbelievers; Why then not so, but to the disobedient? namely, to show who they be that be unbelievers, by the effect, disobedience: For as Faith is the mother of obedience, so Infidelity the mother of disobedience and rebellion: Unbelief hath the seat in the heart, who then can know it? the Lord who seeth it, showeth that they which be disobedient to the Word be unbelievers.

Hereby may every man try himself, whether he be in the state of unbelief or not; Thou art, if thou beest in the state of disobedience. Thus are they that live in the open breach of God's Law, and are tainted with foul sins; they are in unbelief to this hour, whom (if they should thus die) this Scripture would send headlong to destruction: Thus are they, who though they reform some, yea many things, yet maintain themselves in the love and practice of someone sin, either by doing some forbidden evil, or neglecting some known required duty, which they will not reform, nor desire to do: Let these know (whatsoever they are) that they are in unbelief until this hour, and so stand in the state of wrath and condemnation: O that this might awaken all our carnal Professors that bear themselves in hand that they have Faith, when they have nothing towards it; no, it must cost you more then ever yet it did, ere you enjoy it, and must be shown forth by better fruits.

Now before he comes to show directly what Christ is to the unbelievers, he doth by the way remove a stumbling block.

The stone which the builders disallowed, is made the head of the corner.] This Text alleged out of the Psalms, is meant 1. Of David, who by Saul's Courtiers was rejected, whom they would not have had King, yet God had so appointed, and would have it so. 2. Of our Savior Christ, whom the great learned men of his time did reject, and would not embrace as the Savior of the world: Where Christ's Kingdom is compared to an house, and Christ to the foundation thereof, or corner stone, and the learned men of Christ's time to builders, who should have built the Church of God (by their place) but they rejected the best part and foundation of this building: Therefore were like to make a bad building.

These indeed were Christ's chief Enemies, and could not away with him, persecuted him, preferred Barabbas before him, crucified him, forbade his Disciples to preach in his name, yea imprisoned and scourged them for so doing.

How came this to pass? They had a strong conceit that the Messiah should be an earthly Potentate, and that he should continue Moses his Law and Ordinances: When therefore they saw the contrary, they would none of him; but for all they were so expert in the Law, yet they fulfilled it to their own destruction, in rejecting him that was the fulfilling of the Law and the Prophets. See what a strong conceit and prejudicate opinion will do.

Now their rejecting of him was, 1. To show that God had purposed the Salvation of his Church and building of his kingdom by a way that the wise men of the world never dreamed of. 2. That their malice might appear to their punishment, and God's power in resisting them. 3. To show, that great men are not always the greatest maintainers of the Truth, but miss the cushion oftentimes; they be not always friends and furtherers of the Truth, but often great lets and arch enemies thereunto: Thus it hath been for the manifestation of God's power, who can do his will not only without the help, but against the might of great persons. Thus was it in Ahab's time; Thus in Jeremiah's; Thus in our Saviors: They that should have been the first and chiefest entertainers of him, preaching to the people, hated him, excommunicated him, and persecuted the people for believing in him; so hath it been of long time, and is at this day with the chief of Rome: Oh, they boast themselves to be the only Church, and all that vary from them to be Heretics, and that they have all the marks of a true Church, Unity, Universality, Antiquity, with a perpetual succession of Bishops from Peter; when yet they are the Enemies of the true Church of God, and have still so been; a pack of erroneous and pestilent Doctrines they hold, contrary to Christ's Truth, whose Church they persecute with fire and sword: The Church never found greater Enemies, nor any so great, as they that profess themselves to be the Church of Christ. For their succession which they boast of from the Apostles, its very idle, and makes no more for them, then that Ahab was right owner of Naboth's Vineyard, because he came into the possession of it; or that a Thief having killed the master of the house, sits down at Table in his chair, and eats of his meat. Succession is of Doctrine or Person: Succession of Doctrine is good; Therefore that company that continues in the Doctrine of the Apostles, and Fundamental Points thereof (though some errors should be mingled) and hath the Sacraments pure for the substance, that company is a church of God, though there be defects in manners, for so Christ said of them that sat in Moses chair; for though both Doctrine and manners be necessary in a good Pastor, yet if he hold the Fundamental Points of Doctrine (though he err in life and manners) we reject him not from being a Pastor. But as for succession of Person and Place, its nothing: For Place; Where hath God ever in the New Testament, tied himself or his Church to any particular place? or doth he not call it Universal, as being in the parts of it spread into all places? For Person; as though Thieves may not succeed good men, and Wolves faithful Pastors: Therefore, though they could prove that there hath been ever since Peter a continual succession of Bishops in Rome, yet this would do them small pleasure; but this their Personal succession they cannot prove, they agree not among themselves who was first after Peter. Again, it was broken off sundry times, when some of their Popes were condemned for Heresy, when there were many Antipopes, and in the days of Pope Joan; unless they will say that these were true successors of the Apostles: But say they could prove this, yet what would it avail them, seeing they are altogether degenerate from the purity of the Apostles doctrine, and are become enemies and persecutors of the same? They have overthrown the foundation, and almost all the Fundamental Points of Religion, and left nothing sound, brought in errors, and laden the Church with an infinite rabble of idle and most frivolous Ceremonies; by their Doctrine overturning almost every Article of the Faith, and thereby violating every Commandment of the Law: and for the Sacraments, they have altogether abolished one, and turned it into a Sacrifice and blasphemous Idol; and the other they have so besmeared with their filthy inventions, that its nothing like itself. Not at all to speak of their filthy manners, that besides all other sins, are wholly sold to blood and murder, as being not from above, but from the Devil, Who is a murderer from the beginning; we therefore conclude, that they are none of the Church of God, but a Synagogue of Satan: They be the rightful successors of the Apostles, that being rightly called, do build upon their foundation, teaching the purity of Doctrine, and administering the Sacraments for substance sincerely, whether they have had long succession, or have but lately come to their places. Thus we see, that they which boast themselves to be the Converters of the world, the only Church, are the deadliest enemies thereto; they which would challenge to themselves to be the great Fathers and Builders of the Church, have not only not built themselves, but (as the Scribes and Pharisees, that kept back the key of knowledge) have been the greatest lets to the building; whose case is the more fearful, seeing they both may and ought, and profess to do great matters, yet are so far from doing, that they altogether hinder.

1. This serves to teach us, not to stand upon great men's opinion, or hang upon their mouth, approving and disallowing upon their testimony or example: We must herein look only to the Word of God; yet the common saying is, Do you think that such great or learned men would say or do so and so, if it were not good and right?

2. To magnify the power and wisdom of God, that hath used to build his Kingdom, and uphold it, not only without the help, but against the wills of great men, that rather fret then rejoice thereat.

Builders] They would be so called, so reputed; But what did they build? Errors, their own Traditions, and human Ceremonies, for which they were very zealous, being enemies to the true Building and Builders: They are so called, not because they were so, but because they should have been so, their place and office did so require: These should have taught the Law, and offered Sacrifice in memorial of Christ till his coming; and being revealed, they should have preached him the Foundation, and built up the Church on him: But they did quite contrary. Hence note,

1. That none will take 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 God's Ministers to be Builders of God's Church; so they are styled, 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 edify by Preaching, dividing the word aright, which was signified by that Urim and Th • mmim written on Aaron's 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 woeful 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 lets labor to Build worthily.

2. There's comfort to them that unfeignedly strive to build both ways; As its a special work they do to help up the Lord's 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, its the greatest honor in the world; other men deal about men's 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 (theirs 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 publicly 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 ourselves 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 carelessness 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 God's poor servants find? 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 Christ's Kingdom, which do daily turn men from God? he will be fearfully revenged on them; These be like Devils, that turned 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 anything amiss, they are rather content thereat, and if men did otherwise, these would not like it so well: If any of God's 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 melancholy thoughts, ride abroad to their Friends, Drink, Play, &c. Miserable comforters inindeed. 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 carelessness even of those that profess Religion, is to be lamented: Its a very lamentable thing to see how everyone casts off the care of others, as though it concerned 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 loosely, or have so foul things fall from them, as that instead 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 not only to repent between God and their own Souls heartily, but labor ro recover by all wise, godly and most holy carriage of themselves, that which they have lost, Else it were better a millstone were hanged about their necks, and they thrown into the bottom of the sea: O what evil examples are some professors for promise breaking, ill payment of their debts and work-folks; as others for extreme covetousness, hastiness, and the like? Christians are as a City set on an hill, and have many eyes set on them (the Canaanite also and the Perizzite dwelling in the Land) and therefore must take heed and be watchful over themselves: Oh, God hath done great things for them, therefore they ought to shine as lights in the places where they live, to gain men to God; If they will not, we have openly discharged the Gospel and ourselves of their sin, and testify that they never learned so in the Word of God: The Gospel is good, let them be what they will, and we neither defend nor like them.

Is made the head of the corner] namely, The Foundation of his Church, or the Head, that is, the principal part of the same, notwithstanding Satan's rage, and his instruments rejecting of him; these great Rabbies and Doctors would none of him, yet he was the Foundation of his Church for all that, he had still the place that God appointed him to, though these great men rejected him, and cast him off. So

God will do with his Church and Ministers, and build up his Kingdom as he hath appointed, do his Enemies what they will or can, fret, rage, gnash their teeth, and gnaw their tongues: There is no wisdom, counsel nor strength against the Almighty; The Lord will do it, and who can let it? he hath decred a thing, and who shall alter it? Men may account of God's faithful Ministers as they please, and cast them out as rubbish, but God will set them in their own place, and accordingly account of them. As if a man had a house to build, and a great many fair well hewn stones to build it with, and the Workman of spite would cast away these good stones, and build the house with rubbish, will the master of the house put it up? No, seeing he hath been at the cost to get and fit those stones, he will have them laid in their own place in his building, as is meet; so will the Lord in building his Church. How often do great men and others fret, and seek to overturn goodness, but God will do his will in despite of them: Thus he did in the Apostles time, though the Scribes, Pharisees and Priests gathered themselves oft together, and plotted to stop the course of the Gospel; but they might as well have gone about to stop the wind, or hide the Sun, seeing God had set them on work: So in Luther's time, all raged against him, yet God kept him, and by him gave the Pope such a deadly wound, as he can never recover; though Turk and Pope and all fret, yet Christ is and will be the corner stone. So the Papists fret at us, and have sought by many Treasons, and blowing us up, to overturn our peace and being; yet by God's goodness we continue a Church, and if our own sins undermine us not, shall do still in despite of our adversaries. So in a Town, God will have his Word come and continue, and prevail to gather out his, and do that which he hath purposed, though hand join in hand to thrust them out; He hath the key of David, and openeth, and no man shutteth, and till his work be done, no might of men or Devils can shut the door.

And a stone of stumbling and a rock of offense,] Namely, unto the disobedient, as its in the former Verse. Now is shown what Christ proves to the disobedient & unbelievers, A stone of stumbling, and a rock of offense, even a let and hindrance that they should not be saved; and lest they should except against it, and say, They stumble not against Christ (as many unbelievers will) yet saith he, Ye stumble at the Word and Gospel that preacheth and offereth him: Not we, say unbelievers, we stumble not at the Word, God forbid we should; yes, saith the Apostle, that you do, both against Christ and his Word, while you be disobedient to them both; whereat that none might wonder, he shows that this came to pass through the wise and just council and providence of God, who had before ordained that • t should so be: Even that as some should embrace and obey them to Salvation; so on the contrary, some should not, to the glory of his Justice.

In that the Apostle divides the people thus into Believers and Unbelievers, and shows the note of unbelief, Disobedience; we may see, That

The duty of Ministers is to divide the Word aright, and give every man his Portion, not speaking confusedly to all alike; The Word is a fan, that will make two heaps where it found but one, laying the chaff and corn each by itself: It sets down certain notes and marks to know one from another; the Regenerate or Believers, from the unregenerate, and unbelievers: these must be observed by the Minister, that every man may see his face as in a glass, and know himself in what state he stands, that none may be deceived, but such as willingly deceive themselves; that they that be Believers may know it, and walk cheerfully, and give glory to God by a life answerable; and they that be contrary may know it, to humble them, or leave them without excuse: Thus did John the Baptist, our Savior, and his Apostles: And this thus set down in the Word, and Preached by God's faithful Ministers, is a certain foregoer of their righteous Sentence, which Christ himself shall give at the last day to the good and bad. Those that now the Ministers of God according to the Word pronounce to be Believers and penitent persons, they shall then be found such, and have the reward of Believers on the right hand: Those on the contrary, that they shall thus mark out for unbelievers, shall then be found such, and have their reward accordingly; for that which is loosed or bound on Earth, is loosed or bound in Heaven.

1. This condemneth numbers which Preach as if all were alike, and seldom show out any (except they be the best) neither set down marks that everyone may know themselves.

2. For people, they must be willing hereto: Oh, naturally men cannot away with it, they love general Doctrine! A sieve thus to sift the one from the other they cannot abide.

3. Here's comfort to all such, to whose hearts God's Ministers shall declare by good and infallible tokens that they be Regenerate persons, and Believers in Christ; They must not make a small account hereof, but rejoice and lift up their heads in true thankfulness and obedience: They shall find that verified, which is now told them, it shall never deceive them: We speak it to you, not of ourselves, but from the Word, which deceiveth none.

4. This may terrify those that by just marks are left in the number of unbelievers; let them not depart as if this did not concern them, or touch them at all, but fall down and bewail themselves, for they are yet shut out of Heaven, & if they continue their courses, shall find God's Ministers words true; where they set them, there they shall stand.

And a stone of stumbling, &c.] Our life and Christian course is usually compared to a way, and the stops and lets that hinder us from entering into a good life, or turn us out of it, or make us slack in it, are called stumbling stones, by reason of which men are hindered from entering in, or turn out of the way, are made go back again, or go slowly on; Now Christ and his Word are here said to be so to Unbelievers.

Q. How can this be, that these should be lets to men?

A. Its not in the nature of themselves; for Christ is the way by which we come to the Father, the light of the world to guide us to him, and the door whom we enter; and the Word of God is that blessed direction and light to guide men to the Kingdom of Heaven, and showeth us everything that belongeth to our happiness, which is therefore called the Word of Life, and Kingdom of Heaven; but through the default of the parties themselves, even the unbelievers and disobedient, some of ignorance stumble, that know not these things, nor desire to know them, do content themselves that they be not book learned, and are poor, and think they have a good heart, and mean well; or if they know some things generally, as that they must love God above all, and their neighbors as themselves, they persuade themselves they so do, and as they say, so will, and that further they need not trouble themselves; others stumble out of notable pride of heart; others of profaneness, as not a few of malice, as the Scribes, Pharisees and Priests, who though they were convinced in their own Consciences of the wrongs they did Christ, yet would not go back from that they had said or done. Note then, that

There is nothing so holy and good, but that our wicked nature will thereby take occasion to stumble, and take hurt; Christ Jesus and his Gospel, nothing more excellent, yet many stumble at them both.

For Christ, The world hath ever stumbled at him, which was also foretold of the Jews, though some received him, yet the great ones (especially) rejected him; they stumbled at his (seeming) baseness and poverty, misinterpreting the Scriptures which foretold of his Kingdom, as if an Earthly had been meant therein, whereas the contrary was foretold; & howsoever he was Man, and mean in their eyes, and so unable to save the world, yet he was God also, and Lord and King of all, and even in his greatest abasement, his Godhead uttered itself notably; when he lay in the Cratch, the wise men from the East led by a Star came and worshipped him; The Angels also appeared to the shepherds, & with songs set forth his Nativity; He was hungry, yet fed five thousand with five loaves and two fishes; Slept, but when he awaked stilled the winds and waters; Paid tribute, but out of the fishes mouth; Wept for Lazarus, yet raised him from death, when he had lain three days in the grave; Betrayed of Judas, but at the same time healed Malchus his ear, and at his word caused them that came to take him to fall down backward; At his death the Sun was eclipsed, the Earth shook, the Graves opened, the veil of the Temple was rent; He was buried, but rose again the third day, yet for all this they would none of him, though he himself had told them, that if he did not works that none else could do, they should not believe on him: They trusted for Salvation by keeping Moses his Law, and so stumbled at him: And as then, so now also both they, the Turks and Pagans stumble at him, they will not believe in a crucified God.

So the Papists, For though they give him a Name, and in word acknowledge him, yet indeed hoping to be saved, partly by their own Merits and Satisfactions, and partly by Him, they overturn the Gospel, make void the grace of God, and deny Christ altogether; for he is either a whole Savior, or none at all: If ye be circumcised (saith the Apostle) Christ profiteth you nothing.

And are there not many also among ourselves that stumble at Christ?

1. All ignorant persons, that take no knowledge of the misery or danger they are in, but if they see anything amiss, yet they trust by crying God mercy, to do well, and so know no need of Christ, nor seek after him.

2. Civil persons, that like the Pharisee trust to their just and true dealing, and honest living above a great many others; These cannot think that they are so wretched, as the word saith we all are, namely, children of wrath, servants of sin and Satan, and that there is no good thing in us, and we unable to think even a good thought: This they cannot away with, nor do believe; but like the young man think they have kept the Law (though in the mean time, they understand not the Spiritual meaning thereof) who therefore hearing the judgments of God denounced, put them off from themselves to Whoremongers, Drunkards, Blasphemers, &c. and so when Christ is Preached with his benefits (which glad the hearts of some, more then all the world) they take no comfort therein. These stumble at Christ, for he came to save the wretched, miserable, poor, blind, naked, lost, laden mourners, wounded ones, and the like; and as long as a man hath anything of his own, Christ will not meddle with him.

3. Profane persons, who hearing that all that will have part in Christ must be truly humbled, & must be thoroughly changed, renouncing all sin, and embracing the contrary good, think this very harsh: Some like the Gaderens will not leave their excessive covetousness, and gainful sins, as that which they get in their shops, by lying, cozening and deceiving, who cannot find any time for the Word, their Farms and Oxen carrying them away; others like Esau for their unlawful pleasures and filthy lusts reject Christ: How often is Christ offered to them, who yet will not renounce their sins, and turn to God with all their hearts? Is not this fearful? But were it not an happy change, to lay down and abandon their sins which will bane them, and take up Christ, who would save them? Is it not monstrous that sin should be preferred before Christ? Is not this to spare Barabbas and crucify Christ?

4. Such as go yet further, and have been professors and hearers of the word long, and done some commendable things, who yet have someone 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 find 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 someone 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 God's unspeakable mercy! Flesh and Blood hath not so taught you; well may you rejoice for him, the joy and rejoicing 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 Judgment.

2. Terror to all that stumble at Christ, upon what occasion soever, that will not see their need of him, nor part with anything 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 will 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 burden, 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 blindness!

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 carelessly, he shall surely bring destruction upon himself eternally: And is it not a grievous thing that Christ should be a cause of men's 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, its 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! Its the the Word of Life, and Gospel of the Kingdom, able to make us wise unto Salvation to save our Souls; Its 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 itself, or from the Preaching of it, or the Preachers and Professors thereof, or from themselves.

Against the Word itself, Be these, 1. Some say, if they knew indeed it were God's 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 profane heart, and willing to doubt, but is anything humble and teachable, may see enough, even by the Scripture itself to satisfy him fully, and such arguments as hell itself is not able to gainsay. 2. Some find 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 profane then proud, stumble at the plainness of the Scriptures, the homely and low style of the same: But this is one great argument to prove it to be of God, because there is such fullness 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 anything work admiration, it is that which is strained out into some lofty and eloquent Style.

Unto the Prophet God's 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 offense from the wise, as the rest is plain, to take away offense 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 ourselves, that is, captivate wit, reason, and all to God, adoring that we cannot understand, and knowing that God's 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 died, 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 its in vain to strive, or do anything, for that we cannot alter; But of this we shall have occasion to speak in the end of the Verse: We allow a man to kill a Worm or Fly at his pleasure; Why, may not the Lord do so by man, who is much less to him, then a Worm to a man? God ordained to pass by some men, but condemns none but for his willing sin. 6. Again, that we are the children of wrath, wholly sold under sin, slaves of Satan, having no good thing, but altogether filled with all evil, have no right to a bit of bread, that the child in the cradle is the enemy of God, and hath deserved Hell; this man's proud nature cannot brook, but its too true, the whose Scripture tells it, and we shall find it: And we are worthy to be in this case, that were so happy in our Creation, and could not hold it; and now we may willingly acknowledge we be thus vile, which will be the better for us, seeing all that is wanting in us, is to be had in Christ: We must swallow this pill, that we may have such a piece of Sugar follow it. 7. Again, that we must renounce all our sins, and be crucified to the World, and take so strait a course; this carnal people count bondage, which is indeed true liberty, and that which they are in (as sweet as it is) is most slavish bondage to Satan: They think they may not so much as laugh, and that this course tyes them so short that they may do nothing; but it tyes us from nothing but evil, and gives us liberty enough in that use of God's benefits, so it be without sin. 8. Again, that they that will be Religious and Christ's Disciples, must suffer persecution; this they cannot away with, even because they are wholly carnal, and savor of the flesh, and are so given to their ease, profit, pleasures, and honors of the world: If they knew what the end of suffering for well doing were, they would not be so addicted to the world; for our Savior himself affirmeth, that such shall have a great reward in Heaven; hereat Moses aimed, when he entered into this course: This must we undergo; by troubles we must go to Heaven, for they humble us, make us pray more, exercise our Faith and Patience, weary us hence, and make us shine brighter, drive us to God, and that end will be happy. 9. Some again take occasion from the Scriptures to be licentious, as from the falls of God's servants, and that promise in Ezekiel, When the wicked man turneth away from his wickedness, &c. and the example of the Thief upon the Cross; thereupon delaying their repentance, and living in sin boldly, through ignorance partly and profaneness, especially they abuse the Scriptures (not a letter therein countenancing sin) and wresting them to their own condemnation: These Examples and Reasons (among others) are only set down to comfort and uphold them that being oppressed with their sins, are ready to sink under the burden thereof: If thou beest not in this case, woe unto thee if thou thus medlest with the Scriptures.

Here I will add also some of the scandals of the Papists against the Word; for though they will lay it upon our interpreting and preaching the same, yet seeing we know we preach it according to the true meaning thereof, therefore they indeed blame the Scripture itself.

They cry out of our Doctrine, that its a Doctrine of Liberty; and that under the color of Christian Liberty, we establish carnal Liberty, and let every man do what he list: This is as if the most infamous Strumpet should charge a modest grave Matron with unchastity; for to be sure theirs is a Doctrine of all ease and liberty to the flesh, yea those very things wherein they seem most harsh, feed the flesh, and give liberty to sin; It enjoins outward duties, which an Hypocrite may perform as well as the best; It appoints bodily punishments and penances as satisfaction for sin, and that by such and such works (which an Hypocrite may do) they merit Heaven; and for their Service, what can be said of it, but that it pleaseth well the eye and the ear? yet we cannot be rid of their fooleries.

But why and wherein is our Doctrine to be charged? 1. Because we teach free Justification by Faith only, without works of our own: But is this a foolish slander, we establish works as well as they, & teach the necessity of them, as inseparable companions, and necessary fruits of Faith, and that there is no Salvation without them; only their blasphemous assertion, That we are justified by them, we dare not affirm, do not believe. 2. That we take away Auricular Confession (that notable mean to kill sin, and to keep the people in awe) and Fasting days, and give liberty to all sorts to marry. To answer them severally:

For Auricular Confession, We know no such thing out of Scripture, its but a carnal device, and its so far from killing sin, that it gives life to it; for having once discharged themselves of all their sins into the Priests care, and he enjoined them what penance he lists, thereupon having received Absolution for them, they are ready to sin afresh, and so do: As a drunken man goes out and vomits, not that he may be sober, but that he may go to drinking again, even so do they in their confessing.

For fasting days, and difference of meat for Conscience sake, We know no such thing in the New Testament; The Apostle calls them a Doctrine of Devils: They fast indeed from the Butchers Shambles, not the Apothecaries Shop.

For Marriage, Its the Ordinance of God that he hath appointed for all, that they may keep themselves undefiled members of Christ's body; and since God hath appointed to give the gift of continency but to few, therefore he hath appointed the remedy to be enjoyed of all: And for the Papists, which do herein fight against God, and against Nature, yet they do most filthily defile all their places with most abominable Whoredoms: Therefore they are wicked slanderers. Our Religion is too strict for such Libertines as they be; All theirs is merely in show and bodily exercises (which the veriest Hypocrite may do) not in mortifying the lusts of the heart; They meddle not so far. True it is, we have too many licentious persons of our Religion, but so doth not our Religion teach them, which theirs doth: And that Original sin is done away in Baptism, that some sins be Venial, that man hath some good in himself, and that he can take away by penance the temporal punishment of sins, and can merit, &c. Its impossible therefore for their Religion to humble a man aright, and make him fit to receive Christ.

At preaching the Word, There be, that either cast it off, or at least hear negligently, and for fashion, without any serious care to be guided thereby.

1. Some say, they did well enough before there was such preaching, [ 1] and if there be such need of it, what is become of our Forefathers, they were honest people, and had no such stir about hearing of Sermons? I Answer, They were in woeful danger, lying in ignorance and unbelief, which because they saw not, they thought not thereof; but some whose eyes God hath opened, bless him who hath brought them out of that state, and wonder that ever they could be so careless in such deadly danger; and plainly see, that if they had so died, they had gone to Hell, who yet then thought their case as good as you, wherein they would not now be for all the world. As if one in a dark night, or asleep on his horse, should come over a narrow Bridge, standing on a deep River, or a steep dangerous place, then he fears nothing, for he sees no danger; but when he views it in the day, his heart is ready to fail him, and he would not so go again for the whole Town: And for our Fathers, we know not what their state was; but know, that God let in light to sundry of them by small means, as by reading some small parts of Scripture, some small Books, Primmers and the like, so by conferring with others, &c. which (how small soever) God was pleased to bless; but if they had no light and true knowledge of Christ, we know that they could not be saved: We cannot say this or that, we may not bely the Scriptures for their sakes; but whatsoever became of them, it behooves us now, to whom God offers greater grace, and such blessed means as preaching, that we take hold and embrace it, that we may come out of ignorance, to the true knowledge of our Savior Christ Jesus, who is indeed the way to Heaven: The time of that ignorance God regarded not, but now he admonisheth every man everywhere to repent.

2. Others say, This preaching brings stirs where it goes, and unquietness; [ 2] the Towns and places that were very loving before it came there, after fell into divisions: Its wonder that the Gospel of Peace should breed Dissention, and that that which makes Peace between God and man, should break Peace between man and man; Indeed its an occasion through man's corruption: no marvel though it breed stirs, considering what manner persons we are to be wrought on to good; how hard to convince our judgments and consciences of the things of God's Word, and the Truths therein contained; how hard to work upon our crooked wills and rebellious affections; no marvel though men startle when they be put out of their bias: But its good when the Devil stirs, for then there is some hope and likelihood that he will be cast out. And for Divisions, its true our Savior said, He came not to bring peace (namely in evil) but a sword and debate; but the fault is not in the Gospel, but in them that embrace it not; for they that do not, but are obstinate, they fall out and contend with them that do, because they by word and deed reprove their ill works; whereas if all would obey, it would make a blessed peace, as it doth between good Christians, that were as Lions and Tigers; but better this Division yet, then that all should go hand in hand to Hell, as those do that consent easily in evil; better two Souls of five saved, though they have much unquietness withal, then all five perish. Where the Gospel is embraced, it breeds not such a carnal love as was in Popery, to consent in Superstition, in Vanity, Pastime, Good-fellowship, Belly-cheer, and the like, but a Christian and godly love in the Spirit, furthering one another to Heaven, and in the setting forth of God's glory; howsoever, a just War is better then an unjust Peace. Hereto this Objection may be added, That if a man be never so well beloved before, if he become a Professor, and goer to Sermons, he shall be hated of most men; therefore I would be none of those, will some say, I would have the goodwill of my Neighbors: But let such know, that that is a wicked love and a woeful, which a man gets by living in sin; better be hated of men for good, then of God for ill-doing, yea to be thus hated is a good sign.

[ 3] 3. I cannot tell, say some, but since there hath been such preaching, and such a stir for preaching, and running after Sermons, I see people never a whit the better, but there is more sin now then was before; now such Pride, Covetousness, Craft, &c. whereas before there was Love, Good-neighborhood, Plain Dealing, &c. A. 1. The Devil had them who lived in Popery and Blindness so fast in the main, as he did not greatly strive to bring them to gross sins, because he was sure enough of them otherwise; now he fears he shall lose them, therefore labors this way, & the rather, because he would discredit the Gospel: He knew their civility could do their Souls no pleasure, and that being void of Faith it pleased not God, therefore he let them alone, and the rather, that that Religion might be the better thought of; now to disgrace the true Religion, he persuades many to rest in hearing, yet drawing them to all evils. 2. There is not more, nor so much as seems, but because the Gospel and Light hath discovered sin more; for a number of things that were counted virtues, now the Word finds to be vices, and rebukes; as Carnal good-fellowship, idle and vain spending of time, Idolatty, and blind Superstition: None were counted bad then, but those that were notoriously so; now the Word descryeth many smaller things, so that the Gospel is no more in the fault, though it discover faults, then a Looking-glass is to be blamed, for showing any the spots in his face; the fault is not in the glass that there be spots, they were there before: If in a dark night we come into a house, we see nothing out of order, though there be never so many things amiss, which in the light we do, yet is not the light in the fault, as only discovering that which before was unseen. 3. No marvel though there seem more evil, because when men are forbidden evil, and called upon for good, they are more eager on sin then before; as a melancholy man hath most mind to those meats that his Physician forbids him. 4. No marvel also though some prove as bad or worse then ever before, through God's judgment on them for the contempt of the Gospel: For if God gave up men to a reprobate mind, for despising the light they had, though but the light of nature, and that which they had by the works of God, what will he do for the contempt of the light of the Gospel? 5. Yet theres no cause of offense at this, though there should be more sin now: for there be many infinitely amended, who before were ignorant, superstitious, & profane, but now zealous Christians, True and Religious worshippers of God, and such as live justly and righteously with their Neighbors, and are merciful and ready to every good work, and do more true good by many degrees, then was done in the time of Popery: Then they fed the bellies of all comers, and nourished the people in idleness, and now in many places the poor that can work, follow their calling, and either eat their own bread, which is best of all, or else are relieved by the contribution of their neighbors, their souls also, and the souls of their Families being looked to: where it is otherwise, the people be all for themselves; which the word teacheth not, and so is not to be blamed, but their evil hearts that will not be ruled thereby: So its no marvel that some be worse since the Preaching of the Gospel, but its a wonder indeed, and a great work of God, that any be better, and yet through God's goodness many thousands are converted by the Word, that were wretched persons, to become good Christians, worthy servants of God; who do more good, and better please God, one of them, yea in a day, then many of the best of the Papists in all their lives: Take heed you be not worse by Preaching, but labor to be converted thereby.

4. Some see not why there should be such regard had of Preaching; [ 4] They can profit as well by reading, and they can read the Sermons of Christ, the Prophets, and Apostles, & I hope will such a one say, These be better Sermons then anybody else can make, and if Sermons be so needful, will we condemn all that have had none, or now have none? A. 1. Private reading of the Scriptures and other godly Writings, is commendable and of great use, whereof one branch may be to make men fitter to profit by Preaching. 2. For public Ministerial Preaching, its ancient and profitable: But let men take heed how they cast aside God's Ordinance, to set up any other in the stead; such pride he will not endure, God's Ordinance is that which carries blessing, and from which we must look for good: Men shall thrive by it, and not otherwise; when Israel kept Manna all night, it stank, if on the Sabbath even, it did not, Why? because of God's Ordinance: so why doth some men's knowledge rot as it were and come to nothing that they get by reading, and others that they get by reading and hearing comes to good? even because the one attend upon God's Ordinance, the other not: This is the way he hath sanctified in all ages to save his people. We see how little and slowly people conceive of Religion, notwithstanding our Catechizing and Preaching never so plainly, What would be without it? and what though they be the Prophets or Christ's Sermons? usually there is but a small sum which must be opened and applied: The Eunuch could not understand without a Guide and Interpreter; Reading is like a fair Carpet folded up, Preaching is the same opened; Reading like whole loaves, Preaching as bread cut in pieces for to be eaten: Paul bids that his Epistles be read in other Churches, and without doubt Ministers did Preach out of the same, opening and applying the same by Confutation, Consolation, Exhortation, Admonition, that everyone might have their due: And for that which they say, what became of them that had no Preaching, and yet were godly? God is not tied to means, and can work in extraordinary times as he pleaseth, but in ordinary times he will work by ordinary means: The Israelites in the Wilderness where they could not Plow, had Manna, but if they had looked for it when they came to Canaan, they might have starved: Therefore we shall see that God curseth the reading of those that do it with contempt of Preaching, that either it turns to vain jangling, or if there be any soundness in it for truth, yet it swims only in the brain, and soaks not into the heart to reform. Again, if reading in the Church were enough in a Minister, then it were not so great a work, and so weighty an office to be a Minister as the Scripture makes it, so might Universities, and a great deal of cost and labor be spared.

[ 5] 5. Some will pray, and they think that as good as Preaching. A. Its monstrous wickedness for any to put down any Ordinance that God hath set up, under color of setting up another: These two, Preaching and Prayer, be inseparable companions, and must go together, & none pray more, then they that make most conscience, and have profited most by Preaching; and how can any pray without Faith? and how comes Faith, but by Preaching? The Word Preached shows men their wants, without which they cannot Pray, but babble: Therefore its said, He that turns away his ear from hearing of the law, even his prayer is abomination: and what Prayer is it that they talk so much of, but Book-prayer to serve a turn? which though it be not amiss, as a staff till a man can go of himself, yet its not as conceived Prayer, much less to be set up with the casting down of Preaching, whether it be done privately, yea, or reading of Prayer publicly, which is lawful in itself, but to thrust out Preaching, that were abominable; Pray as much as you will, but neglect not Preaching.

[ 6] 6. Some stumble at often Preaching; They see no such need of Sermons, they be not so bad, that they should need so much, one in a month were enough: They could be content to hear now & then, but every Sunday, especially in the afternoon is too much; but for weekday Sermons, they utterly mislike, that people leaving their work should frequent them, and think that they which Preach so oft, cannot Preach soundly. A. 1. Soundness and diligence in Preaching may well stand together; Disuse makes men less willing, yea, less able to Preach; If a man conscionably give himself to the service of the Church, he shall be fitted indeed to it: Its not rare Preaching that makes men Preach well, no more then seldom milking of a Cow makes her give more or better milk; If men be given to profits, pleasures, &c. they will not much trouble themselves this way. 2. Men have need often to hear, as being careless to attend, slow to conceive, having bad memories that had need be helped continually, as also rebellious and untoward hearts to obey; Therefore we are bid to Preach instantly, in season and out of season; If any should be weary of often Preaching, it should be we that Preach, but woe unto us if we do the work of the Lord negligently.

7. Some say the Ministers Preach so harshly, and such fearful things as they cannot abide; They have come sometimes, but cannot away with such things; They cannot be content though people be civil, and quiet, keeping their Church, following their calling, and doing nobody hurt, but require them to live so strictly, and telling them that if they live but in one sin they shall be Damned; and they call for such duties, and they must be done in a Spiritual manner; They cannot tell what they would have. A. Alas poor people, they would fain hear all is well and peace, that they might make an easy matter of being a Christian, and go to Heaven with ease: Therefore they cannot endure to be put out of their Byas, especially being Ancient, and having all this while thought their case good; and withal having been somewhat civil, now to be told all is out of the way, and nothing as it should be, and to hear such duties required, and to be done in such a Spiritual manner, and that it will not serve to huddle them over as they have been wont: O this is such a disquieting that they cannot away therewith, therefore they count Preaching harsh. But better begin again, then still go wrong and perish: If any hath gone out of his way half the day for want of asking, and at Noon one tell him he is out of the way, will he say, Nay, seeing I have gone so far, I will not go back now, but go on? Or though it be more grief, will he not rather return then go further out, and so never come to his Journeys end? he were else mad: Our case is such, and it is best to be told of it, and herein Ministers should deal faithfully, laying this as the Foundation of all their Doctrine, that in themselves men be utterly lost; thereupon denouncing Judgment, whereby they may be brought to seek mercy; They must herein follow those which have gone before them, the Prophets, our Savior himself, and his Apostles: As they must take heed they break not the bruised Reed, nor quench the smoking Flax, so they must not give Children's bread to Dogs; We must not give Pearls to Swine, and lavish out the mercies of God to Proud, Profane, Impenitent persons. First, the Law must Arrest men's Consciences, and they must be roused up by it, else they will never seek unto Christ for pardon: It is necessary we should thus Preach, that we may be free from men's blood; and that their ignorance or slackness in repenting be not imputed to our coldness in reproving, such as more like or approve others, will one day curse the day that ever they heard such sweet-tongued flatterers, or unskillful daubers, and they shall find most favor at the last that deal most plainly: Howsoever, thus we shall please God, and keep a good conscience. Neither must thou stumble at those many marks and signs that they lay down whereby to try Faith, Love, Repentance, Sincerity, and the like, for Gold fears not the Touchstone: And they that hear grievous things in the Word, if they would tarry by it, should hear as comfortable and joyful, whereof in time they might have their part, but they must taste of the bitter, ere they come to the sweet; Such as are otherwise, would be as it were lulled asleep, even to their final destruction: If any shun, and say we would bring them to desperation, they nor we shall not need fear that, people be not so easily moved; if Preaching humble them, we fear not, but it will also comfort them: Holy desperation I would we could help men to, but there's more fear of desperation and horror for not believing and regarding the threatenings of God's Word.

[ 8] 8. Some stumble at plain Preaching; If there were any witty conceits, or Eloquence of words, or plenty of Quotations of Writers, and that in divers Tongues, or ancient Stories, &c. I could like it well, will some such say, which now I do not. A. They that have itching ears to hear the painted words of man's wisdom, rather then the plain evidence of the Word of God, and seek to delight their minds, rather then edify their conscience, if ever they receive any good, its of God's exceeding mercy, not the course they take: These be commonly such, as get something into their heads to talk of, but yet live licentiously and at large; and hence it is that they love such Preaching as is fair and far off, rather then that which comes home to search their Conscience, and sift them like a sieve: But whatsoever they would have, God's Ministers must learn to distribute the Word as becometh the Word, and to give that which is most wholesome and profitable for the people's Souls: They must Preach Christ Crucified in a Crucified Phrase: The foolishness of Preaching God hath Sanctified; Its better to speak five words with understanding, which may convince the Judgment and Conscience as it may search the heart, and so edify the Soul in true godliness, then Five thousand, to no edifying, but to fill the brain only: Its the true learned Preaching that open the Scriptures soundly, and gather Doctrines naturally, to confirm them strongly, and apply them wisely, and in all this to be so plain, as that which is in the Teacher, may be conveyed into the Hearer; Its true Learning to make another Learn, that's Preaching which may pierce the Heart; we may not deal Huckster-like with the Word, as men do with their Wares, rather to beguile, then profit the buyer: How little do most conceive when we speak the plainest? Assuredly for the plainest Preaching, people ought to be most thankful.

9. Some take offense at us and our assemblies, and refuse to join [ 9] with us publicly and privately, because they say our Church is not rightly governed, our Ministers be not true Ministers, and that there be many foul abuses among us, and that we are no Church of God, but an Antichristian company, &c. A. These are they that be too wise, and over just, that either would imagine a company more pure then is to be looked for on earth, or condemn the Church of God to be none, because of some wants and blemishes. But

That company that hath the Doctrine of the Prophets and Apostles soundly preached in all substantial Points, and the Sacraments for substance according to Christ's institution, is a true Church of God, though there be blemishes therein: If it overturn the foundation it is none; as if one want a head, heart, liver, he is no man, but a carcass; who though he have scars and moles in his face, yet having the other parts, nay, though he should want a leg or an arm, yet he is a man. Christ never forsook the Synagogues of the Jews, though they were greatly corrupted, and both Doctrine and life was foully faulty: Sometimes two High Priests in one year, sometimes others of other Tribes then of Levi came to the place by corruption, yet seeing they held the foundation, Christ forsook them not. Again, That Ministry which God hath used to convert many thousand souls, is not Antichristian. Ye are the seals of mine Apostleship: We think a great deal more charitably of them, then they do of us, as that holding the foundation of Religion, they may be saved: And though we know that numbers of them be proud and idle persons, and such as look not much to govern their hearts and lives, and are more cunning in points of Church Government, then in points of Sanctification; yet we doubt not but some true servants of God have been misled, and their tender consciences have stumbled, whom God hath enlightened, and brought from among them, and who have had more peace in a day, in coming to the Word from them, and joining with the Church again, then they had before in a whole year.

10. Some say, There be so many Religions in the world, that [ 10] they cannot tell which to take; There be Jews, Turks, Anabaptists, Familists, Papists, Protestants, Lutherans, Calvinists, Brownists, &c. every of which say they have the truth, and what should such plain men as I do? for my part, I think it the wisest course to meddle with none of them all, but follow my own business, till they all agree which is the Truth, not troubling myself at all with anything they say; I may come to Church because of the Law, but I will never greatly regard what is said or spoken there. A. A bad excuse is better then none at all, but this will not serve men's turn: Though there be many that say, They have the Truth, yet there is but one Truth, and this is to be found out of such as are not willing to be ignorant (as these Objectors commonly be) Its no marvel that there hath been ever, and will be that envious one, that soweth Tares where the good husbandman soweth Wheat; There have ever been Heretics and false Teachers in the Church, that they which are approved may be known; but by the light of the Word, which is able to show men the Truth, the servants of God willing to learn the same, have found it out: Zacharias, Elizabeth, Mary, Nathaniel, and thousands of others found it out, though the Jews at that time were rent into many Sects, Scribes, Pharisees, Sadducees, Essenes, &c. They did the will of God, and were Christ sheep, therefore heard his voice, and were instructed in the Truth. And it is extreme madness in any to neglect the finding out of the Truth, because there is some difficulty, seeing without the knowledge hereof they perish eternally: The more falsehood there is, the more it stands them in hand to search for the Truth, or else they shall perish in their ignorance, as others do in their error: We must buy the Truth, we must strive both to find it and maintain it; The Truth must be had, else we die: In worldly things men be wiser. As if one dwell some distance from the Market, and in the way to it, he must go over a great Common, where lie a great number of by-paths, some to one place, some to another; will he for this stay at home, and want necessaries, and say, I will never go, lest mistaking my way, I lose my Market? No, but he will rather get one that knows the way to conduct him therein, whereto he will take good heed, that he may not mistake at any other time; Or will he neglect to buy necessary provision, because there be so many deceitful people in the world, and so starve at home? No, but he will say, There be false wares and deceitful men, but I will learn skill to know the one from the other, to discern the good from the bad; so that some difficulty taketh not away men's care, but rather whetteth and increaseth it: This worldly wisdom will condemn men's folly and madness in heavenly things; We must therefore get skill in God's Word, whereby to try Doctrine, and that by earnest prayer unto God; there be plain places of Scripture that will confute the errors that shall be broached, by them we must be judge. These things I speak, because I would have all get over these logs, if they have hitherto stumbled; and if we have got over, we may be able by good Arguments to help over others, our weak brethren, that are willing to learn, that they may be able to confute any caviller, or answer any that shall kick at these things: And I pray and beseech you look to it, let there be none here so ill minded toward himself, that having stuck at any of these, he be willing and still content so to do, concealing the same, neither desiring to be rid out of the fetters thereof: This is dangerous indeed, especially take heed that there be not such an ill mind, and vile disposition in any, as not to be content alone to cast off Religion upon these occasions and pretences, but labor to lay them in the way of others to draw them from God: O fearful thing! Cannot you your selves be content to cast off God, but will you labor to bring others also to destruction? O these enemies to God and his kingdom! what will be their end? and where shall they appear? For if they that win souls shall shine as the stars, what shall they do that destroy souls? As the ten Spies that went with Caleb and Joshua, bringing up an ill name and slander upon the Land of Canaan, whereby they discouraged their Brethren from going toward it, were shut out and perished; so they that bring up an ill name upon the zealous Profession of God's true Religion, and discourage their Neighbors from it, will assured perish in endless confusion.

Against the Preachers of the Word Offences also are taken; as

1. Some say, There is a deal of preaching indeed, and crying out against sin, and calling men to this and that strictness of life, and that it is such an hard matter to be saved; but you must give us leave [ 1] to regard none of this that is said, for we see none worse then the Ministers themselves; they must say somewhat when they be in the place, but they are as proud and covetous, and as bad as any other; and were there any such matter as they teach, would they dare to go clean contrary? A. It cannot be denied but that some in the Ministry, both of them that do not, and of them that preach, that yet live so grossly and dissolutely, contrary to their teaching, that they give a grievous offense to those that wait for such things; yea, and make many ignorant (with Eli's sons) loath the sacrifice of the Lord, and think that Religion is no such matter as we tell them of, because they observe the contrary in their Teachers: But what though they do thus? yet notwithstanding is the Word of God holy and good. Is Physic naught, because the Physician is a bad man? or the meat, because the Cook is a swearing hasty fellow? There is no calling wherein there are not some bad: But there be many Ministers that make conscience to live according to that they teach, and as well to be examples to the Flock in holy conversation, as to preach (which is but one part of a Ministers duty) and who (setting human frailties aside) may bid their adversaries write a book against them. For common frailties, who can say his heart is clean? even between Paul and Barnaba • arose dissention; and Paul complaineth, That when he would do good, evil was present: But for gross things that are reported of godly Ministers, usually upon trial they have proved lies, raised of Malice, and not deserved by them; And shall the whole calling of Ministers be blemished, because some be bad? And though it were as they say, that Ministers were like Cooks, that prepare good meat for others, and taste not of it themselves; yet the Word is good, and it may be profitable to others, as God's Ordinance, which is appointed for the Salvation of his people, the blessing whereof dependeth not upon the Ministers good life, but God's blessing. Noah was saved in the Ark, whereof the makers were (in likelihood) drowned: It was our Saviors direction, that the people should be ruled by the Doctrine of the Scribes and Pharisees, sitting in Moses chair, that is, preaching his Doctrine, though they were not to do after their works: And though Ministers know the will of God, yet let it offend none, that they straight do it not, for knowledge is one thing, and sanctification another, which two are often severed.

[ 2] 2. Some say, There be contentions among the Ministers themselves, and they cannot agree in points; What then shall we do? I will see them agreed, ere I will regard any of them. A. Its not to be wondered at, if there be differences in some things, for here the best know but in part, and there still remains scales to be rubbed off, and God doth not reveal all his will in all points at once, but by degrees, and in time; and if any would tarry to be Religious, till all men jumped in all Points, they should never be Religious, but perish; and will this serve men's turns? But what contentions and differences are there between the Ministers of the Church of England? True, its pity there should be any; and we should desire God, to cause his truth to break out, and to remove the occasions of strife, and till they can agree about those few things, to proceed by one rule in peace: But what differences are they? not about the Essential points of Religion, or matters of necessity to Salvation, but of matters besides the main, namely, The Government of the Ch • rch, or rather the persons by whom, and the manner how the same is to be governed, about which indeed there's diversity of opinions; So about Ceremonies, which are not of the Essence of Salvation, neither doth the Kingdom of God stand in them: So that as the Church is a true Church that is governed either way, so may they of each and both opinions, yet be the servants of God, and be saved, both holding the foundation, though differently building thereon: If therefore they shall agree in all Fundamental Points, and all things necessary to Salvation, as in the Doctrine of their own Misery, Christ, Faith, Repentance, and the like, though they leave the other till God shall further reveal, they shall do well enough; and its more seemly for Christians to mind the Doctrine of Faith, Sanctification, Love, &c. then to busy themselves about the Government of the Church. The Devil calls them from things most needful, to other things less needful, more uncertain and dangerous: If because of some smaller points of difference, they shall shake off all Religion, what answer shall they make? What if Clothiers should all agree in the main points of Cloth-making, till they came to the manner of making up, and to the Tillers, and herein they should differ, should any need stumble hereat, and say, I will be no Clothier, they cannot agree among themselves? Why, they may be good Clothiers, though they differ in this and that of both fashions: Let a young man then go and practice as far as they agree, and when they come to the winding up, do as he is persuaded best, and he shall be Clothier good enough.

[ 3] 3. Others say, The Minister speaks too fast or too slow, or stands too long, &c. A. Most is his own pains: They have thought longer time but short at Cards, Tables, Feasts, Plays, and do still; Two or three hours at a Feast for the body, and as much at play, yea an whole day from one sport to another, as a Fly from one box to another, is usual with most.

[ 4] 4. He is rich, and then he must needs be covetous, or else poor, and then contemptible. A. Men will find a very poor excuse rather then none at all; so was Christ contemned of his Country men: But can any Minister so walk, but that some which have no love to Religion, and to be reformed, will cavil against him, to color over their contempt; Could John the Baptist? But he had a Devil; Could our Savior Christ? No, he was a Winebibber, a companion of Publicans and Sinners.

Against Professors of the Word, and their Profession of Religion, there be that take offense:

1. Some say, There's but a small number of these Professors that be so precise, most be not so; and such as are usually, are of the meanest, [ 1] not of the greatest and wisest men, of whom but a few are carried after these Preachers, to run after Sermons, or be so precise in themselves and their families, and a contemptible company they be, hated of all for the most part. A. 1. For their number, its small if they be compared with the multitude, but by themselves a worthy company; and being such a small number, its an Argument that they are approved of God, and walk in that way which leadeth to Heaven: And hath not this been always told, That the way to Heaven is strait, and few find it; and so on the contrary? The greatest number have ever been deceived, and joined in evil; most cried against Christ, Crucify him; for one Elias, one Micaiah, there were Four hundred Priests of Baal. 2. For their baseness, that's not always true, though the Church consisteth most of them that are mean, yet God hath had and will have of all sorts, not excepting the greatest, as David, Solomon, Asa, Jehoshaphat, Hezekiah, Ahikam; and before them, the Patriarchs, Job, and others: So hath not our own Land wanted worthy men of the greatest place, as there are at this hour many right godly Noblemen, Knights, and others of great state and place: If this will draw them to the love of Religion, there be not such wanting, though their number be not the greatest, For not many mighty are called; And its hard for a rich man to enter into the Kingdom of God, from whom for the most part heavenly things are hid, and by whom God will not uphold his Kingdom, but by mean ones, that the glory may be his: The poor he hath chosen. 3. For their contemptibleness, they are not the worse, but the better to be liked, for the Devil and wicked men will ever hate that which is good: They did so by the Prophets, our Savior, and his Apostles, and will do so by their followers; let this therefore be a mean rather to draw men on to Religion, then set them off from it.

2. Some say, They make a great show, and be very hot for a [ 2] while, and after they fall off, and become as others, as bad as who is worst, which we think is, because having begun, they see nothing in it, and so they return to their old courses, as that which is better. A. You might have guessed many truer Reasons: Its not that a true Christian is fallen away, or one that hath truly tasted of the goodness of the Lord, and finding no sweetness in it, returns to his old bias as the better state; but it is, that he that was but an hypocrite, though he made a show, is discovered now, he hung to the bark, but was never engrafted, went out from us, but was not of us; and Christ coming (as is foretold) shall make the thoughts of many hearts to be opened: Its the easiest thing in the world to be deceived, and few build sure; and God will have some such Revolters, both for the good of his servants (which are thereby made the more wary to build sure, and look to themselves better then otherwise they would) and for the just falling of the wicked, that they which will take no benefit by anything, as by Preaching, and by the godly lives of the servants of God, but rather seek for lets, may meet with such blocks falling in their way to their Destruction: If some fall away, what then? The Word hath foretold there shall be hypocrites in the Church; yet there be some have held out constantly, yea to the death, in Prison, and flames, and loved not their lives so well as the Truth, who have found indeed the sweetness of that Christian life, from which they would never part: Let us therefore begin in Truth, and we shall never fall from it, as the hypocrites do; lets look to ourselves, there may be times of trial, wherein many will fall away.

[ 3] 3. Some stumble at the falls of Professors: We see not, say they, but they be as bad as other folks, and seeing they make a show of forwardness more then others, I would have them show it by their lives; but they are as Covetous as others, as Froward, Hasty and Furious, if they be stirred. A. I see you can tell how others should live, though you have no mind to it yourselves: True, they should lead their life answerable to their Profession; and do not a great many so, even their Neighbors that live by them with Eagles eyes, yea, even their Adversaries being Judges? Why doth not this provoke them and you? and what if some having boisterous natures, and strong corruptions, which for want of heedfulness and care, prevail over them for a time, and so they fall to do something uncomely, yea, and for a long time walk not so watchfully as they ought, is this matter enough for you to mislike Religion? The Gospel teacheth not this, but the contrary, therefore is it not in fault that you should fall out with it. Doth any man dislike a Trade, because some of the Trade be bad persons, and are at sometimes overshot therein? Christianity and the denying of ourselves is not so easy a matter, as that it should be expected a man should straightway, as soon as he hath entered upon the profession of Religion, be perfect, although we ought to look and labor thereto diligently.

[ 4] 4. Some stumble at the great humiliation of some Professors, who by going to Sermons have been even at their wits end, and so troubled, as that all their friends could not comfort them, yea some have been in such dispair, as they have been almost besides themselves, and some have made away themselves by drowning, hanging or otherwise; and they that have not been so, yet though they were as merry before they went to Sermons as one would wish, after have been so dumpish and heavy, as that they would never be merry; and I would be loath (will some such say) to come to this pass, therefore I do not mean to trouble my head about such matters. A. Many through God's goodness be truly humbled, and yet in short time find comfort; others more deeply cast down, and longer held without comfort, whom (though they walk heavily as they have cause, yet) God sustains, and in due time they get comfort; who if they should be held under all their life, and yet obtain it at last, were much bound to God, and their estate infinitely more happy, then to live as before in security: Yea, if any should be so deeply cast down, and for want of means of comfort, living in desert places, wanting public and private helps, or having them, be troubled also with the humor of melancholy, and the Devil subtly watching his advantage when both these mere, should draw them into some temptation, to lay violent hands upon themselves, yet I had rather a thousand times be in the case of such a one, that being lost, hath sought after mercy and salvation, and had it in chase, and yet were held off by unbelief, Satan's temptations, and their own distemper: Being in seeking of it, their state could not but be good, what ever became of the body, For, Blessed are they that hunger and thirst, &c. Better, I say, is the case of such a one (though it be somewhat grievous) then either of profane ones, or civil persons, that never make question about their salvation; but (God be thanked) such examples are few, and very rare: Many indeed there be that make away themselves by hanging, drowning, cutting their throats, &c. (of whom we hear ever and anon) but not one of a thousand of those upon any such cause, but upon Covetousness, Pride, Discontent, Worldly grief, meeting with such Afflictions and Persons as cross their Wills; and having no Grace nor Faith to bear them up in them, they sink under them, and yield to the Devils temptations, as Achitophel: So that you need not keep away from Sermons, lest you should be troubled in your wits, and make away your selves, but rather hear the Word, and labor for Faith, or else you may be more likely a thousand times for want of Faith, when Afflictions come, to hang yourselves, then otherwise: And is it not strange, that if one of an hundred upon trouble of Conscience come to such an end, that should be a stone to stumble at, and all the other should be leapt over, and be no means to provoke people to the Word, and to Faith? a sign they are willing to stumble: And whereas there are some that are upon some occasion, or naturally distracted in their Wits, and craized in their brains, and so miscarry, people must be so wise as to know, that this is no trouble of Conscience; yet a number are so foolish, that they put no difference: Therefore never fear, being troubled at the Word, for if thou beest not troubled in this World for thy sins, thou shalt howl in Hell for them eternally. And where you say, They that go to Sermons be so heavy, whiles they are seeking, and have not yet found, pardon them if they be heavy, having obtained, they have warrant to rejoice in the Lord, and so both may and do; though they dare not giggle, and be merry in folly and lewdness, which is accounted the only mirth with the world: So that preaching is the means indeed to make men first heavy, but after truly merry forever.

From themselves also arise lets, why they do not profess Religion zealously; as

1. Some from a supposed sufficiency in themselves, say, They know as much already as the Preacher can tell them, namely, That they must love God above all, and their Neighbor as themselves, [ 1] and so they do, and they can tell them no more. A. O poor blind creatures that can be so deluded: If they were not willing withal, it could not be; For is it enough to know these general things, and no particular belonging thereto? But alas, in their willful blindness they think they know and do all, when indeed they know and do just nothing. Would not he be accounted a willful fellow, that being persuaded to learn the Trade of Cloathing, should say, Why, I know that well enough already, its but to buy Wooll, and make Cloth and sell it? But are there not so many particulars and turn-agains belonging hereto, as they that be Apprentices thereto seven or eight years, if they give not the more heed, they are yet at the end but bunglers? So of a Carpenter, Its nothing to build a house, its but to lay the groundsels, raise up the sides, and set on the roof, &c. There's more then so required, as skill in contriving, skill in choosing materials, and the like; so to the love of God and our Neighbors belong innumerable things: When we have attained the knowledge of our duties to each, we have not then done, we must also know our misery; and to help us thereto, know the Law, and then know Christ, and what he hath done; and then know Faith, and have it wrought in us: These must we have, ere ever we can truly love either God or our Neighbor; therefore they that content themselves without these, abide in ignorance, and will perish in Hell, as those that are willfully guilty of their own destruction. Thus in these days, do not many say, They know they be sinners, and hope to saved by Christ, and saith not the Scripture, Whoso believeth in Christ shall be saved, &c. If this would serve the turn, God then might have spared all the rest of his pains in leaving us the Word (only those two Precepts would have been enough) and his labor in fitting Ministers to it, which he calls such a worthy work: No man alive can say, that he loves God above all, and his Neighbor as himself, only that he endeavoreth thereto, which endeavors also hath and will cost much pains.

[ 2] 2. Some say, They mean as well as any of those that go to Sermons, and though they do not show it by that or any such things, yet they have as good a heart to Godward as the best of them all, though they cannot talk so well. A. These bewray themselves to be naught at the first dash, for whereas they say, they have good hearts, even the best complain of the badness of their hearts: Thus Hypocrites desire to hide themselves out of men's sight, and having nothing to say for themselves, they fly to the heart, which they think men know not; but alas herein they play the fools, for if men do not approve of them, do they think God will? and that they can stand before him? They think also men cannot judge of the heart, but the Lord hath taught us ways to judge of it by the outward behavior, as the Tree by the Fruit. Besides, grant their heart were good, Is that enough? doth not God require a good outside? Let such as wanting this, boast of a good heart while they will, its a rotten and stinking heart they have; for without knowledge the heart is not good: Hypocrites boast of a fair outside, when as the heart is naught, as others having no good parts of obedience, say, that all's within, they have a good heart; but the ones outside, and the others inside (both being indeed stark naught) will carry them to Hell, not to Heaven: Learn we to submit ourselves to the Ordinances of God, and by the Word Preached to get Faith, that thereby our hearts may be purged, and made clean.

3. Some say, The world is hard, and they pay a dear Rent, and they [ 3] cannot live and pay their Landlords and everybody with Praying and running to Sermons, and (to put them both together being near of kin) some be very poor, and say they have a charge of children, and its enough for them to labor for their living, and all little enough they think and find; they cannot spare time to read a chapter, and pray Morning and Evening, much less let their work to go to Church on the week-day; Nay, I promise you they can scant spare the time on the Sundays; They must be at home (without it be now and then) to bake, wash, and mend their things, or go on this or that errand, or see their Friends, lest they should let their work on the week-day, and therefore they must be held excused. A. These things ought you to have done, and not to leave the other undone: Its needful for you to follow your callings, but there is a time for all things, and do you think that Religion and serving God is such an Enemy to thriving? What a fearful crossing of God is this, when as unto them that first seek his Kingdom, all these things shall be added? Is it not the blessing of the Lord that makes men rich? and whether will he bless, them that serve him, or that cast off his service? Do we not see a number who trust all to their toil, whom the Lord so crosseth, as all will not do? and others that serve him carefully are blessed, who yet toil not so much? And if they that cast off God's service do prosper, yet what profiteth it them? That one thing is needful which they have neglected, and our Savior saith, What shall it profit a man to win the whole world, and lose his own soul? They have spun a fair thread: But what if the outward state be somewhat hindered, yet if the soul be a gainer its a good bargain; though you have less riches then some others, yet if you have more grace, is not your state better? And would you offer a Sacrifice that costs you nothing? or cannot God, who knows what your serving him stands you in, sufficiently requite it? And for the poor, let them know, their great charge will not excuse them: Have they not souls? That's the greatest charge, and to seek the Salvation of these; and one would think their 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 everyone to spend conscionably, which if we would do, we might get a competency of saving knowledge; woe be to them that dare profane 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 its their duty, without some great let to attend on it, and God will recompense 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 color of hearing neglect their business whole days, and so bring poverty on themselves, they are exceedingly faulty.

[ 4] 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 manner a Christian care thereof, yea, and those that dispatch it well enough, and find God's 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 shall 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 find no time to serve God, so God will find no time to save them.

[ 5] 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: Its possible, if you will give your mind 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 men's children, its a mercy indeed to their Souls.

6. Others say, They be so dull, and its such an hard thing to learn [ 6] Religion, as they shall never attain it. A. The slothful man saith, There's a Lyon in the way, but its as easy 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 yourselves from being beguiled, if you would willingly in humility come to learn, knowledge is easy 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 [ 7] be so hated, mocked, 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 rejoice thereat. 2. When a man's ways please God, even his foes shall become his friends.

8. The younger sort say, Its too soon; and wealthy ones, That they [ 8] think they have more liberty then others. A. 1. For the younger 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 tied thereto, by reason of the means afforded them to do good.

9. Others think they do well, and please God, though they be [ 9] 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.