Apostles and Teachers the Devils disciples which pen Books stuffed with Errors either under the Names of the Apostles that so they may the sooner beguile and get credit to their Lyes or else without Names lest being found out by their Names they should suffer and be brought to punishment for their Errors or their infamous Names being seen in the forefront of their Book should cause any judicious and honest Reader with indignation to cast it away The Apostle I say contrariwise having the sound and holy Oracles of God from Heaven to deliver unto them puts to his Name There are many worthy Works I confess which have no Names put to them those especially which were written in the times of Persecution whereof the Authors howsoever desirous to spread the Truth of God hated and persecuted hereby notwithstanding shunned the hands of cruel tyrants This is not for any fault in the matter but only avoiding danger in speaking of the truth This is no disgrace to them but to their times and their enemies for men need not cast themselves into peril till God call them This condemns the vile practice of the wicked which hide themselves in the dark and in corners lewdness not abiding the light We must do nothing but that we dare put our hands to it and our Names We must do as the Angel did that rolled away the stone and sate upon it when he had done as if he should have said Let me see who will control that which I have done We must do so as we may bid our Adversary write a Book against us for any gross or unlawful thing we have done and stand in Alas what a folly is this you flee mens eyes but can you flee the eyes of the Almighty And if you cannot abide mens censure how shall you be able to stand before the Judgement seat of Almighty God who is a consuming fire An Apostle of Jesus Christ The word is general and signifieth one sent but here as elswhere often it is taken specially for one and the principal sort of Ministers differing from all others in these particulars 1. They were immediately called by Christ own mouth and sent abroad Many were called by him for Disciples and out of those he chose his Twelve Apostles 2. They had a larger measure of the Spirit then others so that they could not erre in their writings 3. They had also a larger Commission Go ye saith our Savior and Teach all Nations They were to preach to all the world but this Calling is ceased This notwithstanding it hath communion with all other sorts of Ministers that they were called and sent No man saith the Apostle takes this honor to him but he that is called of God as was Aaron and so were also the Prophets There are two things required in a Minister 1. That he be lawfully called and 2. That being in he discharge his duty faithfully Touching a Ministers Calling it must be both inward and outward 1. He must have an inward Calling from God which appears 1. By an aptness and competency of Gifts to teach and edifie the Church of God 2. By a willing minde to employ the same seeking not his own advantage and ease but the glory of God This makes the Minister As when God calls a King he gives him the heart of a King So if he appoint a man to be a father of Souls he fits him for it 2. He must have an outward Calling from the Church and those that are in place to alow and disalow Ministers whose approbation they must have which is not to make them but to approve of them for their further comfort that they may more boldly go forward The Brownists call us Bishops-Ministers because they call us to this Office but they do but alow and approve whom God hath made Both must necessarily concur the one go along with the other He that wants the inward though he have the outward is not a true Minister of God yet his actions are not to be esteemed nullities and void and he that in ordinary times having the inward wants the outward goes not to work humbly as he ought Well did Peter declare himself an Apostle one sent from God a Messenger who was to deal faithfully in his Message For he publisheth not here his own Inventions Poets Fables Heathen Stories Philosophers Conceits or mens Devices and Opinions but the holy Oracles of God from Heaven So must every Minister of God speak as the words of God What is the Chaff to the Wheat either ones Opinion to establish anothers Conscience But why doth he call himself by this great Name of his Office and put this high stile before his Epistle Not for vain ostentation or for his own sake but for the peoples good even to procure with them the more authority to that which he was to write for who should dare to refuse that which comes from the Lord Jesus the eternal Son of God the Light of the world the Savior and Judge thereof Nay who should not with all high reverence submit himself thereunto So did the Prophets begin The word of the Lord Thus saith the Lord whereby they set their peoples faith on work to look to God and not to men Hence let the Ministers of God learn to procure what credit and authority to their Ministery they can signifying often that it is Gods will thereby drawing their peoples mindes upward from the instrument They must deliver such soundness of Doctrine as may be food it self not froth which accordingly they must deliver in a grave and religious maner adding thereunto as Prayer so also a godly life and all little enough considering the prophaneness of our hearts that so little regard what we hear yea hear without preparation or reverence being of us no sooner gone then forgotten But how dares he call himself an Apostle that had deserved by his most shameful threefold denial of his Master to be utterly discarded of his Office and utterly cast away for ever By the grace of God he doth this by Faith apprehending the mercy of God towards him and he doth it to publish his grace and favor who had upon his true Humiliation and Repentance not only forgiven his sin and received him to mercy but restored him to his Office again Go your way said the Angel unto the Women tell his Disciples and Peter that he goeth before you into Galilee And afterward our Savior by a threefold Commission restored him to his Office from which by his threefold Denial he had shut himself Hence note That Repentance will wipe away our sins and make them as if they had never been Joel 2. 12 13 14. Mic. 7. 18 19. 1 Joh. 1. 9. which 1. Shews Gods unspeakable mercy towards penitent Sinners 2. Is a matter of endless comfort to us which through our corruption fail and sin daily
well and truly said to be Supreme Governor over all persons and in all Causes yea and Supreme head in a borrowed speech as the Husband is the Wives head not to make new Laws not agreeable to Gods Law but to be keepers of the two Tables of Gods Law and to rule according to them 1. This condemneth the monstrous pride and arrogancy of the Pope that challengeth and taketh upon him to be Supreme head over the Church and that he may set up and depose Princes he may Curse and Excommunicate and command to go to War at his pleasure and that he may exempt Subjects from their allegiance c. He is a Lyar Usurper and a Thief What hath he do in England who gave him his Authority He is a Minister if he be Saint Peters Successor and hath the Spiritual Sword to fight withal but he challengeth both Swords Temporal and Spiritual too too much in conscience for one man for one hand to hold and handle two Swords whereas each will take up the whole man But how came he by them especially by this Temporal Sword and civil Authority as to kill imprison and do what a King may do Oh Christ gave him the Spiritual Sword which is the greater therefore did give him the Civil which is the lesser A sound argument The King gives a Nobleman a great Office therefore hath given him one that is lesser Doth this follow Yea to maintain this his usurped Power they do so wofully abuse the Scriptures that it would grieve any heart as where Peter was bid Arise kill and eat Peter might kill Beasts therefore the Pope may kill men a goodly argument This would rather authorize the Pope to play the Cook then the King So Peters dealing with Ananias and Sapphira and Pauls with Elimas the Sorcerer are alledged but was their's with the Temporal Sword was it with force or violence was it not with the Word of God This makes nothing for his Civil Power Christ refused it when they would have made him a King and when he was desired to divide an Inheritance So these speeches of our Savior He that hath no Sword let him sell his Garment and buy one and when they said Lord here are two Swords he said unto them It is enough But hereby our Savior doth onely put them in minde of the danger of the ensuing times and that they should prepare themselves for troubles not that they should otherwise resist then with the Sword of the Spirit the Word of God for afterward when Peter used his material Sword against the Officers our Savior willed him to put up the same Whatsoever therefore the Pope or any for him can alledge we may safely take the Oath of Supremacy They that will not are not to be trusted for good Subjects 2. This condemneth the Clergy of Rome that exempt themselves from all Princes Authority whereas God hath said Let every soul be subject to the higher powers If they have souls they must be subject But how do they exempt themselves 1. As they say Jure Divino from that of Saint Paul He that is Spiritual judgeth all things yet he himself is judged of no man An horrible abuse of the place which ayms at no Civil Judgement but onely at judging by the Spirit of God of things Divine which a natural man cannot attain unto meaning that as a Natural man cannot judge of Spiritual things so none can judge of a Spiritual man but he that is indued with the same Spirit 2. By the Donation of Constantine but it s not in the power of Princes so to do They may exempt them from Tribute if they will as Pharoah took not the Priests Lands to gage for Corn but to exempt them from subjection they cannot This were to make themselves wiser then God who hath put them under their Authority yea the too much indulgence and favor of Emperors hath been the bane of the Church and helpt up the Pope into his stirrop Therefore its wisdom in them to hold their Authority which God hath given them Or unto Governors A King is but a man and cannot rule a Kingdom by himself and therefore must have others under him for the same purpose in War Generals Captains Lieutenants c. and in Peace Judges Justices Majors Baliffs Sheriffs Constables c. accordingly was Jethro's Counsel questionless by Gods direction accordingly was Gods own prescription and by him do they also rule Such did Jehoshophat set throughout all the Cities of his Land City by City These be the Princes eyes to see and hands to execute Judgement who therefore must be obeyed even the meanest of them This condemneth them that are afraid to commit Treason against the King but for other Magistrates they care not for them set light by them sometimes outface them An Officers gown hath been heretofore more feared then his person now so proud and insolent are youth grown in these lewd times that with the Judge in the Gospel they neither fear God nor man In Jobs time the wicked would flie from him when they saw him but now tell a company of drunkards in an Ale-house that the Constable comes what care they yea they will not onely sit still there but with vile speeches outface him This comes to pass partly through the coldness and remisness of Magistrates whereby they lose their authority which is Gods judgement on them and partly through the boldness of youth over in times past Let them look to it they resist not onely the King in the meanest Officer but even God and his Ordinance and shall receive to themselves judgement whom God will pursue though men connive at them Such contemners of Magistrates for the most part come to the gallows or such fearful ends As unto them that are sent by him This is in effect the same with the foregoing Reason There is a nature in us contrary to this subjection but we must submit our selves to them for they be sent of God both the highest and the lower ones The powers that be are ordained of God 1. This teacheth all sorts of Officers and Magistrates to be careful in the performance of their duties remembring that they are sent of God that they bear his Name and that he will call them to an account They that are faithful in this trust reposed on them shall receive a good reward as contrarily they that do his work negligently and are unfaithful shall hear this doleful sound O evil and unfaithful Servant c. take and binde him c. 2. It teacheth them to do their duties couragiously They have a sure back he that sets them on work is able to defend and maintain them 3. People must submit themselves to them they are sent of God if they do not thus they shall answer the same at their uttermost perils For the
in other Countreys who besides their want of the means of Salvation live in woful toil and misery You have the means of Salvation and for the most part outwardly live but at too much liberty your lots have fallen in pleasant places walk thankfully obediently and chearfully 3. Let such as are Masters and Mistresses of families learn here what duties their Servants owe them that they may the better instruct them therein and look for their performance thereof And if they have now ill stubborn and unfaithful Servants let them call to minde whether when they themselves were Servants they were not such that so they may repent thereof in the mean time acknowledging Gods justice in paying them in their own coyn and deal with them as they dealt with others 4. For those that are yet yong and in their Parents houses let them mark these things that when they shall go to service they may not be to learn their duties but ready and apt therein skilful in the several branches thereof Not onely to the good and gentle but also to the froward These words are a comparison between Masters or the prevention of an Objection that might quickly be made by some to shift off the foregoing Exhortation I would be content to do my duty if I had a good Master or served such a Master as some that I know but my Master is so curst that one cannot tell how to speak to him and in correcting cruel without all reason and that as well for no fault as for a fault yea sometimes I am beaten for well doing and for my forwardness in serving God Well saith the Apostle you must be subject and do your duties in all points even to such By good is meant liberal Masters so indeed Masters ought to be to their Servants both while they be with them and at their departure from them as by gentle such as care not what they do to them by Law but what they may do in equity and good conscience By froward are meant such Masters which will be pleased with nothing to whom such was Nabal one cannot tell how to speak yea such as will afflict their Servants without cause or colour of cause Whatsoever they are Servants must be subject to them must reverence them from their hearts must obey them serve them faithfully and pray for them They must thus do even to the worst Masters of the very worst conditions God will have it to be so and they represent Gods person and place though they are of such bad qualites Hereby they shall shew forth their Christianity in a work of such difficulty for to serve and do duty to good kinde and courteous Masters is no great mastery which is indeed worthy of a Christian If they do not their duties to us but be bad we must not meddle with it God will call them to an account we shall not answer for their sin but if we do not our duty we sin also and make our selves guilty if in humility and patience we do our duties God will take our part in his good time as he did Jacobs who served a churlish harsh and covetous Master twenty years together If we do our duties though they consider it not nor deserve it yet do we it to God who accounteth thereof and before whom it shall not be forgotten Are they froward It s the cross God hath laid out for us in his providence which we must take up and bear to shake it off by unlawful means were to resist the hand of God It may be its greatly for our good even to tame and subdue our stout sturdy proud and rebellious nature knotty logs must have hard Beetles and a rough horse a rough rider Besides it may make us fitter to govern others another day for as none prove worse then those that have been Cockneys and have known no hardship so they that have met with much will be the better to others as having loathed it so much when it was their case yea this may be a means in time to perswade the minde of such a Master to a better course and make his heart to smite him when he seeth his own unreasonableness and his servants patience as Saul who upon this ground acknowledged that David was more righteous then he 1. This rebuketh the common sort of servants which if they meet with a little hardship this way murmure shake off the yoke deal unfaithfully or run away What 's their plea Oh my Master is such an unreasonable man my Dame so unquiet as that there 's no living with them c. Well well your Master or Dame is unreasonable who shall be Judge If a number of servants they are so lazy and ill-minded that if their Masters do but call them to good duties rebuke them for their ill speeches or for their tarrying abroad at unseasonable times and using bad company few Masters but will be counted unreasonable and such as are not to be endured yea to be held to their business and kept in with the licentious youths of these days will be counted unreasonable But grant they be somewhat unreasonable see whether you by your negligence crossness and unfaithfulness have not made them so as some do if so you can do little if you cannot bear what you have deserved But say they be unreasonable and you have not deserved all you meet with yet for all that it s your duty to remember your place you must not sin for company O who can do it why is God so unreasonable to require of you that which cannot be done best charge God with unreasonableness by and by True it s no easie matter but servants must labor for grace that they may be able to say as Paul I am able to do all things But alas when we provoke servants to minde goodness and to spend their time well they think this unreasonable they work hard and they must have their pleasure and they may be godly all in time and so they be void of goodness Hence arise such stirs in families which were there grace in servants might be prevented Oh! no body can please them say they no careless body it may be whereas a little more then ordinary diligence and carefulness would please indeed But though servants must do their duties to such froward Masters yet this is no justification of them that be so or encouragement toothers to be such for though their servants must put it up God will be revenged of it They have a master in Heaven If therefore they shall abridge them of their necessary food apparel or rest hailing them to work beyond their strength or shall curse and ban them shall beat them without cause shall be cruel in their correction smiting them with what comes next to hand throwing things at them to spoil them or if with things fitting cruelly unmercifully and without measure not regarding
hold or continue Even as Sarah He speaks of many and yet names but one yet such a one as they could not but acknowledge worthy of imitation Though more good men be mentioned in Scripture then women that was because of Genealogies and their publike places not that their number was greater then the others yet of neither of both are so many named by multitudes as were in all those ages God said he had Seven thousand which had not bowed their knee to Baal and it s said That at our Apostles Sermon Three thousand were converted yet none are particularly named In Heb. 11. some are named with their actions and commendations but that there were multitudes of others is there also implyed When therefore we read the Scriptures we must not think that there were no more good people then we finde there named Oh! there were many thousands more onely so many are Registred as might be for our good all could not As when we come out of a City or great Town looking back we see the tops of a few Steeples and great houses but when we were near we saw a great many more so when our backs are turned upon an Age alas it s but a few we can see then in comparison of them that lived in that age Howsoever be we of men remembred or not if we be holy men and women we shall not be forgotten of God our Names are Registred in Heaven whether one day our bodies shall come as well as our souls Obeyed Abraham calling him Lord That she obeyed him the story shews for whithersoever he went and flitted she went with him and when she was bid make ready for the strangers it was done and that speedily not a word against it and her calling of him Lord is here mentioned as an usual thing done by her proceeding from a reverend regard she had of him as her husband appointed her of God In all things lawful wives must be like Sarah therein though haply somewhat against their minde they must frame themselves to their husbands disposition They must not speak to them snappishly currishly curstly nor over familiarly calling them by their Christian Names but respectively and reverently Whose daughters ye are as long as ye do well Such women as live godly purely be subject adorn themselves with grace and are patient and meek they shall not lose by it but shall have peace to their Consciences and a good Name in the Church as Sarah and be heirs of Heaven as she is being like her they shall speed as she did As men Believers are called The Sons of Abraham he being the father of the faithful so all godly good wives The Daughters of Sarah that holy Matron that had a good Name in the Church while she lived and is now in Heaven Let this be a provocation to women to perform these duties I hope we give you no bad counsel neither wrong you in requiring of you but what Sarah did and to do what may make you like her here and hereafter what answer shall those make that are no whit moved hereby ungodly impatient immodest women are not daughters of Sarah but of that wicked one the Devil and with him shall have their portion As they that could not prove their Pedigree had no portion in Canaan so they that fetch not their Petigree from Sarah and be not her daughters in subjection pure conversation sweet speech quietness in spirit are not good wives nor shall have the blessing of such And are not afraid with any amazement It may be Christian wives were afraid that if they did not set out themselves in bravery of apparel their unbelieving husbands would not care for them but seek after others For this the Apostle prescribes a remedy let them not yield to do evil for avoiding that but trust in the Lord not being afraid with any amazement It s not enough to do duties but we must do them in a right maner that makes or mars Hence many in doing duties to God do them not in praying they pray not hearing they hear not because not from the heart in Faith but out of custom and in ceremony and formality Wives must not be dutiful because else they should lead a woful life their Husbands would cut them short in their will c. These are carnal respects for Heathens to be moved with but Christian women must be dutiful out of conscience towards God and love to their Husband as they whom God hath appointed to be their heads Verse 7. Likewise ye husbands dwell with them according to knowlege giving honor unto the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindred NOw he comes to the duty of Superiors particularly of Husbands whom he onely nameth for that he that is a good and godly Husband to his Wife will be also a good Magistrate or Minister if he be called to those places And in that he teacheth Superiors their duties we may note That Superiority exempts them not from duty every honor carries a burthen along with it The more high any is in place the more is expected of him as more was of him that had the five then of him that had the two talents as they look for much duty from others so not a little is required of themselves Every Superior should make his Inferior more beholding to him then he can possibly be to his Inferior even Inferiors may be as dear unto God as themselves are And they themselves have a Lord and Master in Heaven to call them to an account The Word also doth no less ininstruct them in their duty then the others in theirs No man holds his place to be idle but the greater it is the more is required of him The Word must guide them in their places they must not do as they list Likewise ye Husbands c. In other places the Husbands duty is set forth by love no love no husband a man not an Husband but here by the fruits which are 1. To dwell with their Wives 2. As men of knowledge and understanding 3. To give them honor and that 1. Because they be the weaker vessel 2. Heirs with their Husbands of Grace and Salvation 3. The contrary would breed unquietness and so interrupt and hinder their Prayers together which were grievous Herein he instructeth Husbands as before he did the Wives they standing in no less need of instruction and no less failing in their duty then Wives who therefore must humbly patiently and christianly hear their duties with a desire to be ruled accordingly Dwell with them The Husband must forsake Father and Mother and cleave to his wife they must keep together for all the marriage ends the procreation of Children the avoiding of sin and keeping themselves chaste and for the continual comfort they ought to have each
the world to come He calleth especially the weak and despised ones for the further manifestation of his glory This is an high and honorable calling taking hold of election before the world and of glorification after we are called to live holily as well as to be saved never happy hereafter except we be holy here This a Christian may know and is bound to labor to make it sure It s our best riches it gives us a right unto all Gods promises it furthers our Sanctification it stays our heart in the evil day it enables us to suffer persecution to set light by the world and chearfully to do such duties as God requires of us but this is no idle thing it hath hard work belonging thereto He that is called must requite good for evil being cursed of others bless He that doth not thus is not called Thou art effectually called if thou groanest under the burthen of thy sin and desirest more to be rid of it then of affliction If thou receivest the Gospel in the power of it if thou art inwardly quickned in thy spiritual senses if thou forsakest the society of the wicked if thou art renewed throughout thy whole man and become a new Creature And though a Christian may be assured of his calling not a few notwithstanding are often unsetled the grounds are for that either they are false Christians or as yet but weak or careless and lazy or for that they are doubtful and full of unbelief or for that they be too worldly or for that they give way to some corruptions or for that they conceive afflictions befal not Gods people and the like That ye should inherit a blessing Another Reason It s for our profit we shall be so far from being losers hereby as we shall be great gainers If we shall lay aside our own wills and do good to our Neighbors according to Gods will we shall have Gods blessing both here and hereafter The Word ever perswades to our benefit and will be so found in the winding up howsoever for the present we can hardly believe the same O that we should lose our part in Gods blessing rather then yield up our will and obey God! O who would not hereby treasure up blessings to himself Note further That Christians are a blessed people none like them Therefore should Christians rebuke themselves when they be discouraged or think basely of themselves The blinde world judgeth Gods Servants miserable because of trouble but they are of all others blessed Hereunto they are called being by nature children of wrath neither shall any partake of this blessedness but they that are called and such are heirs of blessing The godly bless them for their graces pray for them and praise them The loyns of the poor bless them for their liberality Their own consciences also comfort them They are also blessed of God which may swallow up all the crosses they meet with This in a restrained sence may be his comfortable speaking to them He speaks unto his Servants peace and as God speaks thus unto his so should Gods Ministers thus speak unto them and as God speaks not onely comfortably to them but well of them so should we also In an enlarged sence They have Gods blessings on themselves on theirs on all they take in hand He blesseth his Ordinances for them he blesseth them with grace Many a poor Christian carries more Treasure in his heart then all the great ones in the world have being without grace The Church is glorious within though black without by reason of affliction for his blessings in the life to come who can express the same Would'st thou be blessed of God attend on Gods house let the rain of the Word soak into thine heart Turn from thy sins and evil ways fear God truly Art thou now blessed of him walk so as thou mayest enjoy it make high account of it endeavor that thy children and servants may fear God and so partake of it Verse 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile Verse 11. Let him eschew evil and do good let him seek peace and ensue it ANother Reason in these and the following verse to perswade to patience and requiting ill with good We shall procure to our selves a longer and a more comfortable life in this world besides it will be the way to eternal life in the world to come This he proves by a testimony out of the Psalms which is here by the holy Ghost very fitly applyed to this special which is first affirmed then proved Affirmed That if any man desire life with comfortable and peaceable days he must refrain his tongue from evil c. Proved For the eyes of the Lord are over the righteous and his ears are open to c. their prayers So we have 1. A Proposition That the patient and loving man shall live and see good days 2. The proof thereof from the care that God hath of such 3. The same illustrated from the contrary disposition of God against the wicked In the Proposition we have the blessings to be desired and obtained Life and good days with the means to compass the same A Christian and patient conversation consisting partly in the shunning of evil and partly in the doing of good In the Proof we have the love and care of God towards such set out by two actions of the Lord His looking to them and hearing them the contrary being affirmed of the ungodly We will speak first of those in general then of the several branches thereof in particular In general Note that A patient and peaceable man shall live the longer and the quieter See for the proof of this Prov. 21. 21. Isa. 29. 19. Mat. 5. 5. Such take the way to stint strife and as wood being kept away the fire goeth out so by this means contention ceaseth Thus also are the parties vanquished who would contend with us therefore we see that of all sorts of men such have fewest to trouble them Besides God takes the care of such hath an eye to them preserves them notwithstanding all their enemies can do as may be seen in Jacob and David On the contrary such as are not thus they do either shorten their lives or at least make them full of trouble for thus they stir up strife and make more work for contention and so shorten their days as is seen by quarrellers and such as vex themselves by Law Suits Evil hunts the violent man to overthrow him The terrible one is brought to nought c. whoso hath his hand against every man every mans hand shall be against him yea if men would let such alone God will not he will set his face against such quarrelsom and shameless persons to destroy them 1. This confutes the common Conceit of the world
good work 117 Verse 18 19. 1. THe third reason of the foregoing Exhortation 118 2. A man may know himselfe redeemed 119 3. Redemption presupposeth bondage and slavery ibid. 4. There 's a way whereby to come out of our bondage 120 5. The whole life of an unregenerate man is vain 121 6. Children readily follow the evil example of their Parents ibid. 7. Whom we are here to understand by fathers ibid. 8. Popish Religion stands in patches 122 9. Parents must give their children good example ibid. 10. To follow the example of our Ancestors is no sure rule 123 11. The things of this world are insufficient to redeem any out of his spiritual bondage ibid. 12. The things of this world are corruptible vain and uncertain 125 13. Christs blood the true price of mans redemption 126 14. In what respects Christ is compared to a Lamb 129 15. We are not to listen to either believe all we hear 131 Verse 20 21. 1. THe prevention of an Objection 132 2. Christ was ordained before the world 133 3. The world shall not always continue 135 4. Christ how manifested ibid. 5. God is constant and unchangeable ibid. 6. Gods promises are unchangeable 136 7. Christ was then exhibited when God decreed he should so be ibid. 8. What God hath decreed shall be in dwe time accomplished 136 9. Three differences of times and why this called the last 137 10. God will no otherwise reveal his will then he hath already done ibid. 11. We now live in the latter end of the last times ibid. 12. Why Christ came towards the latter end of the world 138 13. What we are to do that others may think well of us ibid. 14. We cannot believe in God but by the Son ibid. 15. In Christs Resurrection the whole Trinity had a hand 139 16. The benefits which they reap that believe in Christ ibid. Verse 22. 1. VVHere there 's no love nor fear of God there can be no true brotherly love 140 2. Where there 's the true fear or love of God there 's also brotherly love ibid. 3. There 's uncleanness in us both in soul and body 142 4. Where there is sanctification of the soul there is also sanctification of the body 143 5. The Word of God is the outward instrument of our cleansing ibid. 6. Why the Word is called Truth ibid. 7. The Spirit is the inward worker of Sanctification 144 8. Till we be cleansed by the Spirit we are unfit for any duty ibid. 9. The end of our Sanctification is to be fruitful in good works ibid. 10. What love is ibid. 11. The properties of love 146 12. Two caveats to be observed of them that for redressing of wrongs make use of the Magigrate 147 13. There 's little love in the world 148 14. The causes of the want of love 150 15. The effects of the want of love 151 16. Reasons inciting to the duty of love 152 19. The fruits of love must accompany the profession thereof 153 20. Brotherly offices must proceed from brotherly affections ibid. 21. Love must reach to all ibid. 22. How we ought to love the wicked 155 23. Love must be without faining ibid. 24. Love must be mutual 156 25. The properties of pure love 157 26. A Christians love must be earnest 158 27. Love must be constant ibid. Verse 23. 1. NO unregenerate person can truly love 159 2. Such as are born again must needs love ibid. 3. What Regeneration is ibid. 4. The Lord the Author thereof 160 5. The Lords will the cause thereof 161 6. Without Regeneration all things else we have are nothing ibid. 7. Regeneration of absolute necessity 162 8. The effects of Regeneration 163 9. A regenerate man is not the same he was before ibid. 10. A regenerate man groweth by degrees 164 11. Why men grow no faster in goodness ibid. 12. A caveat for such as complain they do not grow 165 13. There 's no perfection here in this life ibid. 14. Regeneration cometh not by nature 167 15. Gods Spirit by the Word changeth mans heart ibid. 16. Gods Word is the instrumental cause of our conversion 168 17. God doth not always tye himself thereunto ibid. 18. The Ministers of the Word are appointed of God the instruments to convert souls 169 19. Whence it cometh to pass that the Word worketh Regeneration 170 Verse 24 25. 1. VVHerein mans life may be compared to grass 171 2. How to be prepared for death 172 3. The glory of a carnal man but a vain thing 174 4. Nothing in an unregenerate man can abide the Lords examination 175 5. Gods Word the means whereby to live for ever ibid. 6. The Word by preaching made the instrument of Regeneration 176 7. The Word ought to be preached in every Congregation 177 8. The Word must be so preached as that it may be avouched to be indeed the Word of God ibid. CHAP. II. THe Coherence of this Chapter with the former with the sum thereof and of the first three Verses 179 Verse 1 2 3. 1. REgeneration and the love of sin cannot stand together 180 2. There 's no perfection to be attained unto here ibid. 3. To be is a Christian a work of great difficulty 181 4. Under those here named all other corruptions are included ibid. 5. Most of the corruptions here named are inward 182 6. That 's nought which is forbidden in Gods Word ibid. 7. What malice is with the difference between it and anger 183 8. What we are to understand by guile ibid. 9. Guile is to be avoided as well in smal as great matters 184 10. What Hypocrisie is 185 11. What Envy ibid. 12. What evil speaking ibid. 13. The Word of God cannot thrive in an unsanctified heart 186 14. Our desire toward the Word must be earnest ibid. 15. Our desire toward the Word must be constant 187 16. Our desire toward the Word must be impartial 188 17. Ministers must have store of milk for their spiritual children and store of love and much patience ibid. 18. The Word why compared to milk 189 19. Nothing sweeter to Gods children then the Word 189 20. The Word is the common food of all Christians ibid. 21. The Word why called sincere ibid. 22. Why Christians are to desire after the Word 191 23. Christians must daily grow in grace ibid. 24. Such as finde the Word powerful for their Salvation do the more desire it and affect it 192 25. Christ is sweet to a Christian and sweetens all that he hath 193 26. Christ is every way bountiful to his ibid. Verse 4 5. 1. VVHerein Christs bounty doth appear 194 2. A comparison between the Temple of Jerusalem and that which Christ maketh of all that believe in him ibid. 3. Christ why compared to a stone ibid. 4. To believe in Christ which is to come to him is a great priviledge ibid. 5. Christians must come to Christ 195 6. Christ the foundation that bears up his Church 198
1. EVery natural man is like a beast 378 2. Every unregenerate man is out of his way 379 3. How they come to be misled 379 4. No natural man can of himself come home to God 380 5. The natural man is in continual danger ibid. 6. All believers are in a safe condition 381 7. The Ministers of the Word are Shepherds under Christ 382 CHAP. III. THe contents of this Chapter 385 Verse 1. 1. MArriage in Gods account an high and honorable state 385 2. Both husbands and wives must learn to know their duty ibid. 3. The duties of wives ibid. 4. Why the Apostle insisteth so largely about the same 386 5. Gods Ministers have been at all times liable to be slandered ibid. 6. The prevention of an Objection ibid. 7. Wives must be subject to their husbands ibid. 8. Wherein their subjection consisteth 387 9. Wives must be subject even unto bad husbands 388 10. Wives are not to marry irreligious husbands 389 11. Such as live in disobedience are unbelievers ibid. 12. Good examples excellent preparatives to conversion ibid. 13. Wives professing Religion must shew it by their behavior towards their husbands for their conversion ibid. Verse 2. 1. HOw bad husbands may be won 390 2. Chastity and reverence why required of wives ibid. 3. What chastity is and by whom it is to be observed 391 4. How wives ought to fear their husbands ibid. Verse 3 4. 1. A Preservative of subjection and chastity 392 2. What apparelling it is that the Apostle forbids ibid. 3. How far costly apparel is forbid and to whom and when 393 4. Rules about wearing of apparel ibid. 5. The matter and maner thereof considered 394 6. Reasons against access in apparel 395 7. Objections answered 397 8. An useful meditation upon the putting on and off of our apparel 398 9. A remedy for excess of apparel ibid. 10. Inward purity required ibid. 11. Our principal care should be to adorn the soul ibid. 12. The covetous and curious reproved 399 13. Grace is of an incomparable nature 400 14. A meek and quiet spirit the proper ornament of a good wife 401 15. The worth of grace ibid. 16. It s of great price in the sight of God ibid. Verse 5 6. 1. REasons of the forementioned Exhortation 401 2. The amplification of either reason ibid. 3. The examples of Gods servants are to be followed in all their vertues 402 4. Antiquity joyned with verity is to be esteemed ibid. 5. There have been always holy women as well as men 403 6. Why women are as forward as men ibid. 7. It s needful there should be good women 404 8. Holiness is that which commends one ibid. 9. Marriage no hinderance to holiness ibid. 10. Holiness cometh by faith in Christ 405 11. Holiness may be where there are weaknesses ibid. 12. Wives cannot perform their duty aright unless they be holy ibid. 13. Why more good men then women are mentioned in Scripture ibid. 14. Why wives must imitate Sarahs obedience and reverence 406 15. It s not enough to do duties unless done in a right maner ibid. Verse 7. 1. SUperiority exempts not from duty 407 2. Wherein the husbands duty consisteth ibid. 3. Husbands stand in no less need of instruction then wives ibid. 4. Husbands are to dwell with their wives ibid. 5. In what cases they may be absent 408 6. Husbands must be men of understanding 409 7. In what particulars the same will appear ibid. 8. What honor the husband is to give to his wife 410 9. The particulars implyed therein 410 10. The Reasons thereof 411 11. Sundry sorts of husbands reproved ibid. 12. Objections answered 412 13. Wives are the weaker vessels 14. Wives are no less heirs of the grace of life then their husbands 414 15. Husbands should pray with their wives ibid. 16. Whatsoever may interrupt our prayers is to be avoided 415 Verse 8 9. 1. THere must be between Christians unity in Religion ibid. 2. Who disagree from the truth in the foundation 416 3. Who holding the foundation do yet erre from the truth ibid. 4. Differences for matters of ceremony 417 5. The evils which ensue hereupon ibid. 6. Differences about private Opinions ibid. 7. There must be unity in our conversation ibid. 8. Christians must be of like affection each to other 418 9. That Christians may love one another what they are to do and what to avoid 420 10. What pity is and that we must pity our selves ibid. 11. We must pity the souls of others 421 The Reasons 422 12. Why we must pity the bodies of others 423 13. Means conducing hereunto 424 14. We must be pitiful to our beasts ibid. 15. What courtesie is and that Christians are to be courteous 425 And how it shews it self ibid. 16. Christians must not revenge themselves on their Enemies 426 17. Lawful revenge on our selves and others 427 18. Gods children must even outwardly differ from the wicked ibid. 19. We must requite evil with good ibid. 20. An Objection Answered ibid. 21. Another Objection Answered 428 22. Reasons why we are to requite evil with good ibid. 23. The effectually called are willing to do any thing for God 429 24. The excellency and worth of effectual calling ibid. 25. How to discern hereof ibid. 26. Why many Christians are unsetled herein ibid. 27. The word always perswades us to our good 430 28. Christians are a blessed people ibid. Verse 10 11. 1. VVHy we ought to be patient and requite evil with good 431 2. A peaceable and patient man shall live the longer and the quieter ibid. 3. Life and long blessings of God which his children may desire 432 4. Why the godly are at sometimes taken away by death ibid. 5. Long life proveth not a blessing to the wicked and yet might ibid. 6. In what respects it may be lawful to desire to live 433 7. Whence it is that most are desirous to live long 433 8. In what respects days may be said to be good here and in what evil 434 9. Mens days be usually evil ibid. 10. Mans life short ibid. 11. Good days are a blessing of God ibid. 12. The wicked may live long yet have not good days 435 13. Prosperity why denyed for the most part to Gods children ibid. 14. Whether we may pray for prosperity ibid. 15. Whether we may pray for afafliction 436 16. Whoso would be happy must refrain from evil speaking 437 17. Means whereby to bridle the tongue ibid. 18. Reasons inducing thereunto ibid. 19. We must abstain from the close and covert evils of the tongue 438 20. Guile to be avoided in Religion towards God ibid. 21. Guile to be avoided in carriage towards men 439 22. What the evil of sin is and that we must avoid it 440 23. The evil of sin worse then the evil of punishment ibid. 24. All sins are to be eschewed ibid. 25. They are to be eschewed at all times in all places with all the kindes thereof under
these Verses ibid. 2. The passion of Christ an especial means to stir up unto mortification 520 3. Observations from the necessity of Christs sufferings ibid. 4. Christians are to labor for mortification and who do not 521 5. Christians must furnish themselves as Soldiers that they may prevail ibid. 6. To mortifie our corrupt nature why called suffering in the flesh 522 7. The whole time of our life after our conversion must be spent holily ibid. 8. Gods will must be the rule for all our actions 523 9. Gods will and mens lusts be opposite each to other 524 10. No man at one time can live unto both 525 11. Till we renounce our lusts we cannot be holy ibid. 12. Having renounced our lusts we must yield obedience to Gods will ibid. 13. A mans constant course of walking discovers what he is ibid. Verse 3. 1. MOre reasons to perswade unto holiness 526 2. The necessity of frequent Exhortations hereunto ibid. 3. The consideration of our former mis-spent time an especial furtherance unto repentance 527 4. Where God bestows means of salvation he expects answerable fruits 528 5. Bad company is very dangerous 529 6. Lasciviousness and lusts what they are and how common ibid. 7. Drunkenness an abominable sin 530 c. 8. Gluttony how committed with the odiousness thereof 535 9. Means stirring up to Sobriety 537 10. What Idolatry is and Idolatry in worshipping false Gods ibid. 11. Idolatry in worshipping the true God after a false maner whether inward or outward 538 12. Several sorts of Idolaters among the Jews 540 Verse 4. 1. THe prevention of an Objection 541 2. Such as live holily shall meet with opposition ibid. 3. Mans proneness to evil exceeding great 543 4. The ungodly follow after sin eagerly ibid. 5. It s the nature of the ungodly to speak evil of Gods servants ibid. Verse 5. THe enemies of Gods children shall not scape unpunished 544 Verse 6. 1. THe Gospel was preached before Christs time 545 2. The Gospel calls for Sanctification 546 3. Differences between the Law and the Gospel ibid. Verse 7. 1. THere shall be an end of all things 547 2. Riches good in themselves 549 3. How riches are good 550 4. Wherein sobriety in riches consists 551 5. A comparison between drunkenness and immoderate seeking of riches 553 6. We must not set our mindes too much on riches 555 7. We must imploy them as God requires ibid. 8. Watchfulness why set after sobriety 557 9. Watchfulness what it is ibid. 10. Why we ought to be watchful 558 11. Benefits of watchfulness 559 12. Prayer must be added unto watchfulness 560 Verse 8. 1. LOve is a most excellent and necessary duty 561 2. Why love must be fervent ibid. 3. What sins love covers 562 4. On what respects we may seek redress by the Magistrate ibid. 5. How we may cover faults committed against God and against our selves 563 Verse 9. 1. VVE must be kinde to strangers ibid. 2. The regard we are to have of our own poor 565 3. Whence it is that the poor are so much neglected ibid. 4. Inviting one another how useful 566 5. Ministers must use hospitality ibid. 6. God looks no less on the maner of doing then on the duty ibid. 7. Works of mercy must be done without grudging and how we may that do ibid. Verse 10. 1. EVery man hath some gift or other wherewith to do good 567 2. Every one hath as it were a several or diverse gift 568 3. God bestows gifts on us freely 568 4. Christians must communicate their gifts for the good of others 569 5. Every man must minister according to the measure received 571 6. We are but stewards of the gifts we have ibid. 7. We must be faithful in our places ibid. 8. Gods gifts manifold ibid. Verse 11. 1. THe calling of the Ministry is of all others the most needful 572 2. Whoso is in the Ministry ought to preach 573 3. Ministers must preach the Word of God 574 4. Ministers must so preach as becomes the Word of God 575 5. All that bear office in the Church must do the same faithfully 576 6. Ability to discharge ones calling is of God 577 7. The conscionable performance of our duties tend to Gods glory 578 8. We must aim in our places at Gods glory ibid. 9. All glory comes to God by Jesus Christ ibid. Verse 12 13. 1. THere must be intire love between Ministers and people 579 2. Christians are not to be the less but more loved for their troubles 580 3. The want of preparation for troubles before they come make make them haader to be born when come 580 4. Afflictions are tryals about the truth of grace 582 5. They are tryals about the measure of grace 583 6. They serve to refine what measure we have ibid. 7. We must rejoyce in afflictions ibid. 8. Why the sufferings of Christians are called Christs sufferings 584 9. Christians suffer with Christ 585 10. The godlies afflictions end in joy 586 Verse 14. 1. A Good name is a tender thing 587 2. Slanderers of Gods servants are persecutors ibid. 3. To slander Gods children for their goodness is usual ibid. 4. Such as are reproached for the name of Christ are happy 588 5. The judgement of the world is contrary to Gods 589 6. To suffer for Christ an evidence of Gods Spirit in us ibid. 7. Such as are endued with Gods Spirit are blessed 590 8. Such as are endued with Gods Spirit are glorious ibid. 9. The gifts of the Spirit which the godly have cannot be lost 591 10. They that speak ill of Gods servants for their well-doing speak evil of Gods Spirit ibid. 11. By our suffering of persecution God is glorified ibid. Verse 15 16. 1. TWo kindes of sufferings 592 2. Suffering for ill-doing is shameful ibid. 3. Sufferings for godliness are glorious 594 4. To suffer for well-doing affords matters of thanksgiving 595 Verse 17. 1. THe Churches troubles are more now then heretofore 596 2. Afflictions must begin with Gods servants 597 3. Why Gods children must here suffer afflictions 598 4. Gods Church is his House ibid. 5. Assurance of salvation possible 599 6. The state of the godly and ungodly much different 600 7. The afflictions of the godly not comparable to the miseries of the ungodly 602 8. The ungodlies misery cannot be expressed ibid. 9. Disobedience to the Gospel a grievous sin 603 Verse 18. 1. VVHom we are here to understand by righteous 604 2. It s an hard thing for a man to get to heaven 605 3. He that is not righteous is ungodly and a sinner 609 4. The fearfulness of the ungodlies condition on the Day of Judgement cannot be expressed ibid. Verse 19. 1. THe troubles of the godly are by the appointment of God 611 2. God is careful of his children in the time of their troubles ibid. 3. Such as continue in well-doing may comfortly commend themselves unto God 612 4. Such may
comfortably commend themselves to God which labor for the good of their persecutors ibid. CHAP. V. THe Contents of this Chapter 613 Verse 1. 1. THe duties of Ministers with reasons to enforce the same ibid. 2. The Scriptures inform every one of their duty 614 3. The calling of the Ministry a painful calling 615 4. Ministers are fittest to teach one another and judge of one anothers actions 617 5. To practice the duties we teach procures obedience thereunto ibid. 6. Peter was no Pope neither challenged any Supremacy ibid. 7. How Peter was a witness of Christs sufferings 618 8. All that we have must be improved for the Churches good ibid. 9. Spiritual wisdom to be used to procure Obedience ibid. 10. The troubles of Gods Ministers procure them more respect ibid. 11. Such as are heirs of glory should be much respected ibid. 12. They that suffer with Christ shall reign with him ibid. 13. Glory is laid up for the Saints in Heaven ibid. 14. How we may know whether we shall be heirs of glory ibid. 15. Through faith we are even here possessed of heaven ibid. Verse 2. 1. MInisters must preach the Word 619 2. Differences between reading and preaching 620 3. Ministers must preach the Word soundly 621 4. Ministers must preach diligently ibid. 5. Christians are Gods flock 622 6. Ministers are to regard all their people 623 7. Every Congregation is to have a several Pastor ibid. 8. Every Pastor is to look to his own charge ibid. 9. Ministers must oversee and look into their flocks 624 10. Ministers are not by constraint but willingly to perform their duties towards their people 626 11. Ministers must not perform their duties for filthy lucre but of a ready minde 627 12. Duties are to be done with a willing heart 628 13. No man is to follow any calling meerly for gain ibid. 14. Most of the gain of the world is filthy gain 628 15. What 's to be accounted filthy lucre 629 16. Usually the Scriptures mention not riches but with some check ibid. 17. Means to help against covetousness 630 Verse 3. 1. MInisters must not exercise any temporal power over their people ibid. 2. Ministers must not carry themselves proudly and disdainfully 632 3. Ministers must not use rigor toward their people ibid. 4. Christians are Gods heritage 633 5. Ministers must not onely preach well but live well 634 Verse 4. 1. CHrist the chief Shepherd 637 2. The great reward of faithful Ministers 638 3. At what time they shall receive their reward 639 Verse 5. 1. VVHat we are to understand by the yonger and the elder 640 2. Wherein the duty of Ministers towards their people consists ibid. 3. People must submit themselves to the Ministery of the Word ibid. 4. Gods Ministers must particularly inform every one of their duty 642 5. Wherein the duties of the yonger towards their elders consists ibid. 6. How Superiors must be subject to their Inferiors 647 7. How equals must be subject one to another 648 8. Humility the fountain of submission ibid. 9. Whatsoever submission proceeds not from humility is hypocrisie ibid. 10. What humility is with the fruits in respect of God 649 11. The fruits of humility in respect of men 650 12. Examples of Humility 651 13. Humility an excellent vertue 652 14. The fruits of pride in respect of God ibid. 15. The fruits of pride in respect of men 654 16. Examples of pride ibid. 17. How abominable it is and whence it comes 655 18. The very best not free therefrom ibid. 19. God sets himself against the proud 656 20. How God resists them ibid. 21. How God giveth grace to the humble 657 Verse 6. 1. HOw Ministers ought to preach and people to hear 658 2. Two other reasons perswading to humility ibid. 3. The consideration of Gods power a good means to perswade to humility ibid. 4. Humility is the way to glory 659 5. God doth all things in due time ibid. Verse 7. 1. THe prevention of an Objection 660 2. Christians must not be careless ibid. 3. They must not be too careful about their souls 661 4. They must not be too careful about their bodies 662 5. They must not be too careful about worldly things 663 6. God cares for his own children 664 Verse 8. 1. VVHat Sobriety is 665 2. What Spiritual watchfulness is ibid. 3. A man must be awakened before he can watch ibid. 4. By nature we are asleep in sin ibid. 5. Reasons for Watchfulnesse 666 6. Satans malice exceeding great 667 7. Satans strength and subtilty 668 8. Satans diligence 669 Verse 9. 1. SAtan is to be resisted and why 673 2. Faith gives Satan the foil 675 3. True faith rare 675 4. What faith it is that prevails over Satan ibid. 5. All Gods children are liable to Satans Temptations 676 6. God enables his children to overcome Satans Temptations ibid. 7. Ministers must endeavor as to inform the understanding so to work on the affections of their people 677 8. People must joyn practice to their knowledge ibid. 9. There 's a near conjunction between believers ibid. 10. Gods Church is dispersed through the world 678 11. The Saints in Heaven are free from temptations ibid. Verse 10. 1. GOds Ministers must further their peoples Salvation by all means 679 2. God is the author and giver of all grace 681 3. Whom God will save those he does effectually call 683 4. Such as are effectually called shall partake of glory ibid. 5. God will not forsake them whom he hath called ibid. 6. All good comes to us by Christ 684 7. Gods children must here suffer before they can partake of heaven ibid. 8. The afflictions of Gods children are small 685 9. Gods people must labor for perfection ibid. 10. Children must hold out to the end 686 Verse 11. OUr Election and Vocation should move us to praise God 687 Verse 12. 1. HOly things should be handled by holy persons 688 2. A good name is to be labored for ibid. 3. Such as are faithful in the Ministry draw their peoples hearts to them 689 4. We ought to speak and think so well of others as we have ground for ibid. 5. We ought to be wary in our commendations ibid. 6. The profitableness of writing Epistles ibid. 7. Gods wisdom in providing for us his Word and goodness in ordaining Ministers to reveal unto us his will therein 690 8. People must particularly know that the Religion they profess is the Truth of God ibid. 9. Christians must persevere in the truth ibid. 10. Constancy in well-doing difficult 691 11. Doctrine and Application must go together ibid. Verse 13. 1. CHristians must be mindeful one of another how far distant soever 691 2. God hath some even in the worst places 692 3. Hereticks wrest Scripture ibid. 4. Election diversly taken 692 5. It s not enough to live in an elect Church but we must finde that we are Elect 693 6. Why the Apostle calls them an Elect
be dismaid and dead as it were on the nest Through this they can even in Prison with Paul and Silas sing Psalms as through this the Martyrs endured the fire Daniel and the Three Children went cheerfully to suffer This also makes a Christian lively to serve God and in every duty to praise him as David Open thou my lips saith he namely with assurance of thy love and my mouth shall shew forth thy praise So to do good to others as being fitted to teach them as well the way of Gods justice against sin as the way of his mercy to them that repent yea hereby we shall be fit to every good duty I will run the way of thy commandments when thou shalt enlarge mine heart namely by the perswasion of thy love and by thy Spirit and the hope of Salvation It s a fault in Christians that they be no more cheerful in this hope but lumpish and soon daunted in afflictions a fault I say that we are no more active and lightsom in Gods business Let every one then labor for it till this we are not alive our soul never prospers nor sees good day This even this is the beginning of life and the first step to eternal life Would any man live and be cheerful and see good days and have that which might keep him from being daunted in adversity persecution death at the day of Judgement let him by all means get this Without this mens hopes are vain their stout courage will fail them in those times when God shall frown It s Faith onely which will carry a man through all things Hereby he shall have a heart to serve God yea both do and suffer the greatest things for him and his sake According to his abundant mercy The moving cause of this benefit of our calling to Faith and hope is Gods mercy nay hit abundant mercy The cause of all the good that ever came to us or ever shall come is no other but onely free favor Why did he elect us before the world but onely of his undeserved love According to the good pleasure of his own will not for works we had done it was before the world not for any we were like to do as who do none till he work them in us So also Why redeemed he us when we were all fallen into condemnation even for his meer mercy was there any thing in us could deserve it when we were utterly unable to do any good nay when his utter enemies why also hath he called us Did we or could we do any thing before our calling to deserve it We were not onely unable to think a good thought but serving the Devil with all our power walking in our lusts after the Prince that ruleth in the children of disobedience See our case in Ezek. 16. both in respect of our Parents sinners and our selves or any thing we can do Nay to cut the throat of all conceit of any merit less or more before or alter he saith His abundant mercy So that a little mercy such as is in man or some reasonable store as in Angels would not serve the turn nor was sufficient to save us or move the Lord to call us to this hope but an abundant deal of the mercy of God which is infinite Was it a small matter that moved God to chuse thee to Salvation rather then thousands of others or was it a small mercy to give us his onely Son to save and deliver us by suffering all the wrath due to us What Not his Servant nor his Friend but his Son his only begotten Son the wisdom of the Father the Image of the invisible God the engraven form of his Person to stoop so low as to become man nay in that base estate to be despised of men to be hated spitted upon mockt shamefully Crucified and he that knew no sin to stand in the stead of most vile sinners and so to be dealt with and that for us no friends but enemies no good persons but vile and wretched ones Was a little love enough to bring this to pass Oh no but a love without measure without example never such another even that any Father gave his only begotten Son to save traitors and enemies It was wonder that the Father did not rather suffer all mankinde to perish then to give his only most blessed Son to suffer the least of these indignites And it was no small love of Iesus Christ that moved him to leave the glory of the Father and stoop to the estate of a man and all his infirmities save sin and to endure all these tortures of men and his Fathers wrath especially It was no small love that made him give us his heart-blood when he shed a few tears for Lazarus the Jews said Behold how he loved him but having shed his blood for us what may we say So also is it a small measure of mercy to call us to the hope of Salvation from our wretched estate when we went on in sin and minded no good nay all evil It must needs be a great deal of mercy to move God to think well to us when we went on madly in our sins and did fight against him so also to forgive so many and horrible offences as we had committed no marvel though David craved the multitude of Gods mercies If they were not infinite our sins could not be forgiven for our sins come as neer infinite as number can make them then to cloath such wretches with the righteousness of his Son then to forget and forgive all that is past and take us into favor and make us here heirs of all his promises and priviledges and of life eternal hereafter who will not admire it Is not this abundant mercy to work this hope in us whom he might have justly condemned and when he might also have been glorified in our condemnation as he was in Pharoahs Plagues So also to adopt us for his children men adopt that have none of their own God had a natural beloved Son men adopt their kinsmen God us nothing of his kin yea his enemies men adopt for some good quality we had no such thing to move God was it not a great deal of mercy that moved God to call Paul that ran a persecuting of him in his members to forgive Mary Magdalen Manasses c. So every one of us What were we when God called us Must not we say that it was abundant mercy that ever we were called forgiven and saved They that have had their part in this abundant mercy must be stirred up to abundant thanksgiving saying with the Psalmist What shall I render to the Lord for all his benefits towards me We must testifie our love in â—ealous obedience all the days of our life shewing forth the vertues of him that hath called us out of darkness into his marvellous
exceed for the matter of it nor for the fashion God hath given it for necessity comeliness and decency it must not be newfangled either we use it to wantonness or pride 3. For Recreation it must be sparing in time place measure to make us more fit for our duty for God hath not set us here to satisfie and pamper the flesh but to mortifie the lusts thereof not to play but to do his work to this end is Recreation to be used 1. This rebuketh those that wallow in beastly and unlawful lusts in whoredom chambering wantonness drunkenness c. so in games altogether unlawful yet many make a practice of these to whom Solomons speech would well suit I said of laughter thou art madness For a man to sport at Gods dishonor and their own destruction is madness Can we play with nothing but edge tools the Lord will laugh such to scorn O turn your beastly pleasures into weeping and wailing 2. This rebuketh also such as are drunk with lawful things as some that so glut themselves and so pamper the body that they make themselves unfit for any duty many waste and consume themselves this way Bodies and Goods yea Souls and all Others also are so curious in their meats as that nothing can please them nothing's good enough for them yea are more angry for any want this way then for any sin in themselves or others they have fat Bodies but lean Souls O think they this is a goodly life but indeed it is a swinish life fitter for beasts then men most unseemly for a Christian So for Apparel they that follow every new fangled Fashion and are so proud and costly and so over curious as they spend no small time in trimming themselves taking no care to trim their Souls with Christs Righteousness and Spiritual Graces How are they to be reprehended What painted Sepulchres are these may not an image have gay clothes put on yet how many spend their precious time and goodly patrimonies about this vanity So for Recreations some are so mad on them as they think and speak of nothing else as if they were set here to eat and drink and rise up to play thus spend they the greatest part of their time 3. Let us therefore pare away whatsoever super fluity hath been in us in these things and learn soberly to use these mercies as the Gospel teacheth us so as thereby we may ever be made fitter for our duties and to serve God and that they may be as a staff in our hand to help us on in our journey and this is to walk pilgrim like be we more careful in feeding clothing and making merry the Soul For the latter namely profits we must also be sober both in getting and keeping them We must not onely use no unlawful means to get the world but use the lawful means moderately not setting our affections upon the world or being too earnest to compass it filling our selves with too many businesses and following the same too eagerly lest we neglect good duties or be hindred from doing them as we should 1. This condemns those that use flat unlawful means to get the world swearing lying deceiving oppression usury false weights and the like These pull a wâ— upon themselves besides that they heap up but chaff which the wind of Gods wrath will scatter God is an avenger of all such things O what reckonings do these multiply against themselves What answer shall they make that sell their souls to hell for pelf 2. This condemns not those onely that get thus but those that follow the world so eagerly as they minde nothing else of which sort most are all day long nothing but of the world no Prayer no hearing of the Word they think and talk of nothing else but the world Lords days and all they think Prayer would be an hindrance they savor nothing but of the earth they make more account of their old Shoes then they do of a Sermon they prize not such things when they are called to the Wedding Feast they have Farms and Oxen to hinder them or if they come all runs over for they be full already or as the Pharisees mock at that they hear or if they hear with joy the thorns worldly cares quickly choke it O this world undoeth most men its an enemy but not of it self but by reason of our sottishness and drunkenness that cannot moderate our selves but take too much of it and wound our selves many ways What will it profit them in the end to have embraced this strumpet she will serve us as Delilah did Sampson deprive us of our strength and give us into our enemies hands and as Jael the Wife of Heber did by Sisera thus will she serve her favorites 3. Learn we to be wise indeed laying up a treasure in heaven and laboring for meat that endureth to everlasting life For what will it profit a man to win the whole world if he shall lose his own soul O that Gods good servants should be so incumbred with the world O that that these base things should beguile and ensnare those that are born from above to the hope of so great glory Many good Christians are half drunk they are unfit for good duties cannot minde heaven from Monday morning till Saturday night and it is well if they be sober on the Lords day many be not but let both their hearts and tongues be employed on the world who yet count themselves Christians O what excellent Christians would some be were it not for the world but how doth it mar many keep them from good duties weigh down their mindes its that wherewith they are too easily beset O let 's winde up our plummets as the clock-keeper once every day keep our mindes from being weighed down with the world we must set apart some time to draw up our minde especially Saturday night not letting them down all the day following We must so use the world as not to run into evil for it neither to neglect any duty to God our Souls our Families our Neighbors the Poor or any other we must use it to further us as the Pilgrim doth his staff Learn we to prize Spiritual graces which are the onely current coyn in the Countrey we are going to yet is not the seeking of Gods Kingdom the way to hinder us of that which is meet but rather the onely furtherer would we have more then will do us good But if we shall have less of the world are we not more then enough recompenced if we shall have more peace of Conscience more credit here more favor with God more joy in death Hope to the end for the grace c. This is the main Exhortation to constancy in the Faith to the which the other two former Exhortations served as furtherances others read the words
labor so much for knowledge as for the power of it Therefore when we have heard a Sermon let 's not content our selves that we can repeat it have a good memory and utterance but by our selves pray earnestly and travel upon our hearts that it may effectually work in us A little well learned of an humble Soul craving to be ruled by it is better then much that a vain bragger can repeat that will be ruled in nothing but when he list But he would not have them live now they had Knowledge as they did in Ignorance and now God having wrought in them the hope of eternal life he would have them walk far otherwise then they did ere they had this being called out of the world they were not to live after the corrupt maners thereof Men and women would be loath to be seen abroad in such attire as they go in on nights were it not a gross thing for any to do their work as badly by day light as in the dark night People therefore that live under the Word must not do as they did before they heard it Why may we not do this or that will some say we do but as we have done and as other Towns do well is it not enough if upon your true humiliation God pardon the time of your ignorance though he now expect obedience and so must you now obey else your sin will be great and ye must be beaten with the more stripes will God look that your work should be done no better then theirs that have no light when he allows you candle our conversation must be such as becometh the Gospel So for Christians that have received assurance of Gods love and entred covenant with God they must not yield to their lusts as others to whom God hath not shewed such mercy or as themselves did before they knew God in Christ Jesus they must not be as worldly now as before they knew God to be their Father and that there was a better inheritance for them as proud now of apparel following every fangle as before they knew the true apparel of Christs righteousness to be deckt with grace to be the best attire as froward as before they had the Spirit to refuse these corruptions they must not backbite slander talk of other mens faults rejoyce in their infirmities as they did in the time of their ignorance they must not talk of worldly matters on the Lords day as they were wont ere they knew the holiness thereof and what a strict rest observation God requireth nor follow gaming as before when they knew no better mirth nor be so vain in talk as before they knew it to be a fault as carnal persons be Then what singular thing do we We must be now as much altered in our behavior as our case we hope is altered from top to toe as from being heirs of wrath to be heirs of heaven Kings sons and daughters must not live as every ordinary base person nor Gods Chrildren as Worldlings Let us therefore so many as have given our names to Christ indeed and know our selves delivered out of this evil world and are assured that God is our Father and we his children walk as it becometh children of such a Father and such an hope of so glorious an inheritance not avoiding gross and outward ungodliness onely but resisting our own lusts for Christians must make an account they have themselves their own very hearts to strive against Our adversary is in our bosom and bowels no marvel then if our strife be somewhat hard for our crown after our victory is wonderful great Verse 15. But as he which hath called you is holy so be ye holy in all maner of conversation Verse 16. Because it is written Be ye holy for I am holy HEre 's the other part of Sanctification namely The affirmative which sheweth what we must do this must necessarily be added to the former so that it s not enough that we fashion not our selves to our former lusts but we must also be holy Our Savior Christ cursed not the fig-tree because it bare bad fruit to poison them that came by but because it bare none as that also for which the dresser of the vineyard pleaded Every tree that brings not forth good fruit is hewn down The bad servant bound hand and foot not for rioting out his talent but for not well employing it so on the day of judgement shall it be said Go ye cursed c. not for casting me into prison but not visiting me therein c. This is the more to be urged because a great many as long as they be not hurtful think themselves in a very good case as can be though in the mean while they do no good They do hurt to none alas this is but half God forbidding an evil commands a contrary good what if one do not that which is forbidden and yet leave the duty commanded what obedience is this Let a number that think they have repented and a number of civil persons try themselves by this You have left or do keep no ill company but do you care for and delight in good company alas a number have no savor nor minde to such You do not prophane the Lords Day but do you carefully sanctifie it publiquely and privately You have banisht Cards and Dice out of your house or never had any but have you entertained Reading and Prayer in their stead banisht the Devil and entertained God in his room you are peaceable and not boistrous and spritish in your Family but do you any good So it s not sufficient that we drive none from God and his Word and well doing by mocking or any other discouragement but provoke one another to goodness the Husband the Wife Parents their Children Masters their Servants and so on the contrary Wives their Husbands c. It s not sufficient to say I hinder them not this shews onely thou art not so bad as some but proves not that thou art indeed good So many in a Town think it enough if they do no hurt in it but they will sleep in a whole skin But they must not onely haunt no Alehouses or be disordered but seek to suppress such as be else if they gather not with Christ they scatter if not with him then against him for this Meroz was cursed How a number of rich men in Towns can shift this curse I know not O what evil is this that ye do Too many are content to let goodness go by they are no enemies to good Ministers or people c. but they will do nothing to procure the Gospel to a Town or to hold it where it is but if we have any truth in us we will though we meet with hard measure for our labor Christ hath done more for us So much have
Time and of our own Nature 3. To affect heartily all good but especially those good things that the World and Times least regard and our selves be most untoward unto If by these notes we finde we be called then have we cause to rejoyce and to praise the Free-grace of God who for no desert but his meer mercy hath vouchsafed to call us that were vile as Abraham an Idolater Paul a Persecuter Zacheus a covetous person the Goaler a desperate Ruffian and hath now put a difference and that for no goodness in us rather then in others And hath he done so to all our companions No they abide in ignorance unbelief impenitency And now our work must be this even to study after holiness more and more being called out of the world that we should no longer fashion our selves according to the same having no fellowship with the unfruitful works of darkness but reproving them rather As you would be loath to be put back with the world and have as they shall so be not as they no not in the least things and as our hope is in Heaven so have we our conversation there as being called of God to that high Priviledge If you be not effectually called and have had so long and so great means of calling it s a fearful sign that you hearken not because the Lord will slay you The earth that after much cost yet yields nothing but bryars and thorns is reproved reprobate ground near the curse whose end will be to be burned If the Gospel be hid it s hid to them that perish So many as were ordained to eternal life believed therefore if thou hast hitherto stopt thine ear against the Lords calling take heed thou provoke him not further but to day whilest it is called to day give ear and obey It s more then thou couldst have looked for that he should have all this patience abuse it no longer lest it turn into fury and the Lord in his wrathful indignation flying away from thee pronounce that he will never more speak to thee and either snatch thee from the Word and send thee to Hell or the Word from thee or if thou hear that he yet bid the Minister preach to harden thee and let thee alone agreeable to that He that is unjust let him be unjust still c. which is most fearful and curse thy heart as Christ did the Figtree never fruit grow on thee never good motion come in thy heart or if any do let them dye presently not live and give thee over to be more strongly tempted by Satan Devil take him and hurry him at thy pleasure lay down thine own corruption unbridledly which is the fearfullest curse under heaven O le ts seek to escape it and tremble to prevent this fearful judgement which lighteth on many that have long lived under preaching and are hardlier won at last then before Some of you haply having barren Trees in your Orchard and having resolved to cut them down have tryed one year more ere you cut them down We may fear there be sundry of us in this place going upon our last year who they be God knows If now you listen not the Lord will hew you down and cast you into the fire and then will you call and cry to God but in vain he will not answer you then When God shall cast such into their deserved place how shall they then fret and vex themselves What beasts were we that we did not yield to the Word of God which so often called upon us Others obeyed and they are well O that we had profited at such a time when such good motions came in our mindes O that we had yielded to them and not cast them off as we did but then all too late they may fret and gnaw their tongues for vexation but to no purpose Endeavor we therefore in time to prevent this Thus of the Exhortation Now follows the Reason of the Exhortation laid down in the 16 Verse Because it is written Be ye holy for I am holy where 's to be considered 1. That he urgeth still the matter in hand and cannot have done with it 2. How he urgeth it even by Scripture It is written 3. The Text it self Be ye holy for I am holy 1. I say he still urgeth the matter in hand much pressing his Exhortation unto holiness and is very earnest herein The Reasons may be these 1. Because the thing in hand is so excellent and necessary then which nothing can be more Holiness makes us like God and Angels unlike Devils and our selves without which there 's no seeing of God 2. Because we are altogether so untoward thereunto Who seeth not what a work we have to bring any to turn from their sins and to take an holy course how few such and with what a deal of pains and when converted and brought to a love of holiness and desire to please God yet who findes not what a stir he hath to bring himself to any good Duty Prayer Meditation Examination of his heart c. or when we are brought to do good things yet to do them in a right maner but the heart will be gone especially in all things and in our whole conversation therefore no marvel though the Holy Ghost dwell long upon it 1. This teacheth us Ministers in weighty points to dwell as it were upon them and not sliding from them too quickly to urge them again and again questioning their hearts whether indeed they will do so and so or not c. 2. People when they perceive their Ministers so to urge such and such a point they must consider it the more seriously so when we read any thing wherein the holy Ghost is more earnest or repeats it often as to search and examine our selves we must take knowledge of the weight of the matter and of our own dulness dwelling the more thereon in our observation and attention where the holy Ghost is earnest we must not pass it slightly over 2. He proves it by Scripture and so must we when we would prove any thing to the Conscience for Gods Word is the Judge of all truth and falshhood good and evil it s the Golden rule the Ballance of the Sanctuary Philosophers prove things by Reason in Gods School proof must be from the Scripture We must not look what this man or that man or twenty men say this stablisheth not the Conscience but the Word of God that bears meat in the mouth that is of weight and authority either to make to yield or at least to leave without excuse One Testimony of Scripture is of more weight then the testimony of a thousand men for that is the Word truth and all men are subject to error and thereto may people say indeed The voyce of God and not of man A number of people in Cities and great Towns
it or look therein to read it What a contempt were this The Scripture yet is the Lords Letter sent to us to inform us of his will O what shall the condemnation of this Land be that having the light love darkness better and God having given us his Word which he gives not to all we make so light account thereof we will not bestow the searching of it Nay every toy proves sufficient to keep us from it O woful unthankfulness How did our Forefathers make account of the Word Job David they in Queen Maries time whereof some read it by stealth in Hay-gofes c. O how precious was it to them Cra threw away his Money but kept his New Testament when he suffered Ship-wrack Many poor Christians and dear servants of God in Spain and elsewhere do now read the Word of God and other good Books with peril of their lives O how shall they rise up against us which may with peace and much liberty and sundry encouragements read and be conversant in the Scriptures yet regard it not God sends his Letter to us we will not vouchsafe to open it What will we regard if we regard not the Scriptures I tell you God hath no greater blessing to bestow on Mortal man This little Book is the glory of the world without which all the world is but a dung-hill and if this were taken away it were better for us not to be then to be for we should do nothing but grope in darkness and be devoured of our lusts till Hell snatch us away le ts learn therefore at last to be wiser and that whilest we may Casting away our toys and vanities learn we to be better acquainted with the Word then at any time heretofore all that be strangers to it be strangers to true comfort Yea resolve we that no day shall pass us without reading some part of Scripture for our instruction else how shall we do our duties each to other how use prosperity and adversity how to learn either to live or dye Here as good housholders we may provide store both for our selves and others For the words themselves Be ye holy for I am holy They are taken as ye heard out of Leviticus Them the Lord used to his people whom he had chosen from all others on whom he bestowed many outward mercies and betrusted them with his Word who thought they should see round about them the Gentiles abounding with idolatry and all maner of sin yet they must not follow them therein But as I have set you out from all other for my self saith the Lord so set your selves apart to my use and service and be ye holy to me as ye observe me to be Hence learn That Where God bestows on a Land or Corner or Town more mercies then on others he looks they should not be as other places that have not had the same favors but have been left to themselves but abounding in holiness holy as he himself is holy Here I might speak of this Land what God hath done for it and what he expects at our hands even that we should be better then any other Nation and then how we are so far from being more holy then others that if any Nation have any sin we get it from them and appropriate it to our selves What should I speak of the common sins of the times The last Assizes and every one shews what state we are in what horrible incests the daughter being with childe by her own father and the Wife burning the childe another ravishing his own daughter being thereof accused by his own childe and wife What cruel murthers besides the common mother sins ignorance extream worldliness and that overspreading canker and leprosie of this Land the contempt of good persons If any be more forward careful zealous then the common sort he is hated mocked discouraged all that may be Not the simplest fellow in a Town though he cannot understand one petition of the Lords Prayer but will mock at those that be any thing toward in Religion or forward to hear the Word refrain from disorder and keep the Lords Day c. this sin abounds most fearfully in this Land In other Religions which are indeed false and irreligious look who is most zealous and forward he is most reverenced and regarded onely in the true Religion if any be but careful to bring into use and practise that which he hears knows and dare not do as others but rather reprove them he makes himself as a wondering stock and is hooted as an howl one that shal sure be hoysed up in charges huâ—cht at complained of and vexed This sin not repented of nor left wil be the moth confusion of this Land as we may justly fear God is every year upon us with one new punishment or other but they prevail nothing we are as bad stil or worse what therefore may we not look for How sped the Israelites at last we may fear lest God make us as famous for judgement as we have been for mercies we may fear that it shall be said of all that pass by How is this famous nation become thus desolate and answered Because they despised the Lord his Gospel and servants after many mercies bestowed upon them to have brought them in love therewith Be ye holy c. Some urge this exhortation and the like to establish Free-will but without cause They shew not what we can but what we should do and what God will require of the wicked or else condemn them and what he will enable his servants unto as give their endeavor thereto to the wicked they are commandments of conviction which God may justly require of them because he made them able to do the same to his servants they are not so but with the exhortation he conveys such grace as whereby they are enabled to do the same Lastly this place is abused by sundry to cry down the married estate to magnifie single life but there is no holiness in the one more then in the other for neither if we marry not have we the more as the Apostle speaketh about eating or marry have we the less the Kingdom of God not consisting in these things The benefit of the one more then the other consists onely in this That a single life hath freedom from many troubles and cares and so more liberty to every good duty but this gift is given but to few therefore rather then they should live discontentedly he perswades them to marry Let them therefore that live single take heed they put no holiness therein or think that thereby they please God the more but rather let them use it well and profit thereby in being so much the more zealous and forward in every good work publike and private else that their single life will one day be a witness against them but especially take heed of a filthy
sole life for many wanting the gift of continency yet to avoid troubles cares and charges of marriage and that they may live easily proudly and gather riches will live singly though impurely Such shall one day know that they had better been married then here to burn with lust and hereafter in hell for ever Marriage is no opposite to holiness but an help thereto ordained by God in mans innocency for holy ends Honorable amongst all men and the bed undefiled Hereunto if a man enter holily and in the fear of God beginning with prayer then chusing for the fear of God with consent of Parents and care to know his duty and praying for Grace to bear the crosses of marriage he cannot but finde it holy Thus of the Reason Verse 17. And if ye call on the Father who without respect of persons judgeth according to every mans work pass the time of your sojourning here in fear HEre the Apostle proceedeth in matter not unlike the former Before he exhorted to holiness in all maner of conversation now to pass our time in the fear of God the same thing but in other words and urged with new Reasons Or this may be the intent of the holy Ghost to meet with a secret corruption of mans heart placing holiness in outward observance of duties as the Jews were much given that way thereupon exhorting not to rest in the outward doing of them but to do them carefully and in the fear of God with desire therein to glorifie God and to do the most good And this fear of God is a great help and fnrtherance to holiness Herein he wills us to pass our time here in this world using three Reasons for the same 1. From this Priviledge that we call God Father we must then so behave our selves as Children of such a Father and as he may not be ashamed of us when we so call him saying Callest thou me Father away varlet and bastard thou art none of mine I acknowledge thee not neither hast thou any quality of my Childe 2. From the nature of God who is a Judge and that an upright one who will Judge every man and that without partiality and give him not according to the outside but the inside of his works 3. From the invaluable price of our Redemption laid down in the following Verse Speak we first of the Exhortation then of the Reasons thereof Pass the time of your sojourning here in fear This is the Exhortation and very requisite it is to speak of the fear of God that knowing the nature thereof we may the better try whether it be in us for though most men will challenge it to themselves that they love fear and put their trust in God and serve him yet alas there 's no such matter in them there belongs more to it then the world thinks as I hope we shall see ere we part There be three kindes of fear 1. Natural being an affection planted in man at his creation as his other affections whereby he shuns any evil thing that comes towards him which is not in man onely but in all sensible creatures This in it self is not evil it was in Adam in his innocency it was also in Christ who was heard in that which he feared If a man should see a beast run at him or a man with a drawn sword he cannot but fear onely the excess of it is a fault when men having promises of Gods Providence and Blessing do not believe them but are swallowed up of fear are at their wits end made unfit for any duty or reach out their hand to any unlawful shift or means Jacob no doubt was afraid when he heard of Esau's coming against him but yet his faith comforted him in his fear and made him pray to God and use wise and lawful means David when they of Ziklag were ready to stone him feared no doubt but yet by faith comforted himself over it that it did not swallow him up which is a thing worthy to be spoken of because many good servants of God are yet fearful to be alone in the dark fearful of death of the day Judgement The best may be so a little but we must take head of too much fear being in our way and having Gods Promises as our Savior to Peter when he cryed out Save Master I perish so may it be said unto us thus fearing O ye of little Faith 2. Slavish when men fear God onely in respect of his wrath and punishment and abstain from sin not for any hatred thereof or do good not for love but either because Gods judgements are on them already or hang over them were 't not for them they would not care what they did As a galley-Slave that rows and toils but onely for fear of the whip and were 't not for that he would do nothing being in the mean time so far from any love as he could eat his heart for whom he works or as a Trewandly Boy that learns onely for fear of the rod not out of any love to his Book or Master This may be and is in the reprobate as in Ahab and Pharaoh but is not that as neither the former which is meant here 3. Filial or son-like fear whereby the Children of God considering his Power Justice and Truth and especially his Goodness in it self and shewed towards them stand in a reverend awe of him and are careful to please him fearful to offend him even chiefly for the love they bear him yea and would not grieve him though they knew they should not be punished for it as having been so gracious and merciful a Father to them as a good and gracious Childe would not willingly grieve his father though he knew he would not cast him off or shut him out of doors even because he is a loving Father unto him This proceeds from Faith and is that which is here meant Hereunto we are often exhorted as may be seen by the places quoted in the margent which howsoever abused by the Papists who understand them of slavish fear to overthrow assurance of Salvation and to maintain that vile Opinion That a true Christian may fall finally are meant of a reverend awe of offending God which is not onely not against Faith but stands well with it nay proceeds from it yea the more Faith the more such fear This proceedeth from the consideration both of Gods greatness and goodness whether joyntly or severally considered to this purpose peruse Psal. 130. 4. Jer. 5. 22 24. 10. 7. Hos. 3. 5. Mat. 10. 28. Heb. 12. 28 29. This is the beginning of wisdom and hereby we eschew evil as both Job Nehemiah and Joseph This is a spur to obedience and the fountain thereof wherewith Noah being moved prepared the Ark the want of which is a floodgate to all iniquity Hereunto there are four main
opposites 1. Prophaneness when men dare live as they list and their lust is their Law 2. Security when men live carnally and wretchedly contenting themselves that they be none of the worst they be not such and such kinde of persons yet go on without regard either to God or his Word The evil they abstain from as it is not from the fear of God so if good come in their way they do it after their fashion and evil also as comes to hand they dare commit sin in hope of mercy and think they shall do well enough 3. Hypocrisie which hath more shew of Religion but resteth in the outward ceremonious performance of duties and looks not to do them in the right maner and so are not guided by the fear of God in their lives 4. Slavishness when men fear indeed but never but under or in expectation of the rod they then will flie to a book have good words golden promises c. at other times they care not what they do or at least be as before Contrarily the true fear of God is known by these notes 1. To hate evil and not leave it off onely for some sinister respects 2. Not onely gross and open evils of the hand but inward corruptions of the heart as Pride Arrogancy Hypocrisie Hardness Frowardness Wordliness of the heart c. spying them out mourning for them and striving against them as being seen to God as well as gross sins to men 3. All evil the evil way every evil way 4. Such evils as a man may go closely away withal as Joseph might with uncleanness with his Mistress but would not as fearing God 5. Such as a man may carry out by strong hand by might and authority and no body to control him yet dares not do it because there 's an higher who hath forbidden it 6. It will make a man watchful to avoid evil as the Hare hath an eye to passengers as she sits 7. It will make men avoid the occasions of evil 8. It is ever joyned with the fear of his Word and as is the one in us so is the other If it be thus then I may too truly and plainly conclude That there is but a little fear of God in this Land for how few hate evil secret corruptions all evil such as they can go cleanly away with such as they can carry away by might and colour of Law How many live prophanely as if there were no God no Law no Judgement day no reckoning to be made but do what their lust leads them too and that which some would not nor durst do for a world they make no bones of Another sort live securely and carelesly not so bad as the former but such as look not to God nor set him before their eyes in their deeds Others perform more duties to God but so as they regard not why nor in what maner but rest in the work wrought not casting with themselves how they may do them aright and thereby taking notice as well of their own weakness as Satans malice Others slavishly fear in their misery but in their prosperity regard nothing but their own will These being called out a few there be remaining that truly fear God for which he may justly have an heavy controversie with this Land that after so many happy means so few should be found that truly fear him though many think they do How few keep Gods commandments all alway with delight let every man examine himself carefully by these notes If any be loth and would have a wider sieve truly I can give no wider God hath given me no wider to let Hypocrites Prophane Persons c. scape through I try you but by the Word and by it you must be judged at the last day But for those that do indeed fear God there 's abundant comfort for them they have that which is better then all the world yea Gods mouth pronounceth them blessed Both the quoted Psalms are a storehouses of promises made to such there are others also in Psal. 25 12 14. 34. 9 10. 84. 11. Mal. 3. 16 17. which are duly to be weighed Such as fear God need fear neither Man Death Devils Hell Day of Judgement c. which are indeed the terror of the world only let them be provok'd to fear him more and more for even of Gods children not a few have but a small measure hereof whereby it comes to pass that they hate not sin so heartily in themselves and others as they should neither are such enemies to privy corruptions but that they break out often and so pull many a sorrow and gripe of Conscience upon themselves which more fear of God would have prevented Our often falls argue too little fear as may appear by our small zeal to duties and our little trembling at the Word of God therefore labor we for more that it may be said of us as of Obadiah That we fear God greatly that so we may be preserved from evil Oh this is the keeper of all vertues holding all in good order a watchman indeed to look to our heart if it be there and temptation comes up starts it and says Nay This will keep the heart clean hold out ill set us on to good Means to attain hereunto may be these Let us often set before our eyes our own baseness Gods greatness power and justice with the effects thereof on Adam the old world and others especially do we consider what God hath done for us that so our care and resolution may grow how to please God If this religious awe be in us O how it will keep our lives from innumerable evils and replenish them with all goodness that having finished them well we may come to the Lord in peace at our latter end O if we did consider the unspeakable mercies of God towards us we should see cause enough though there were no hell yet to fear more then death it self to offend God but because our nature is so exceeding lewd and prone to sin its good to think often that that God under whose power we live hates all sin and will not let any go unpunished What cause have we then to grow in the fear of God that have seen his greatness and just displeasure against sin so much every year one punishment or other What cause have we also to fear God that have such experiences of his goodness in 88. when he delivered us from the Spanish Armado and after from the Gun-powder Treason and now of late hath begun to relent towards us and gives us some showers of rain But alas if we will prove our selves by the notes before mentioned it will be evident that most have not the fear of God which is a fearful thing As no better testimony can be given of a man then this that he feareth God as Job and Obadiah so none more
so to use their own Phrase drive away the time Alas they need not drive it it runs fast enough unless they spent it better Others are all for the world toiling and moiling night and day scraping together by hook and crook and minde nothing else Is this the work for which God sent you into this world Is Lying Swearing Sabbath-breaking Whoring c. any of Gods work pointed he out any time for this And did he set you here onely to rake for the World to Oppress Deceive gripe the Poor c No but to set forth his glory and work out your own Salvation but this lies all undone you never went about it as neither to do good in your places in the Church Common-wealth Town Family c. where you live Now if you have done hurt to the glory of God your own Souls and to others by your ill example have you not think you spent your time well A man hath two Servants and sends them to Market to sell his Corn do Errands buy Provision c. The one when Market begins gets him to an Ale-house with his Companions and there calls for beer by the yard or by the dozen and sits quaffing and prating and gaming and thereafter hath his Harlot thus holding on till Night and then is the Market done The other being a worldly fellow pitcheth down his Masters sack and spying good Commodities he falls to look after them for his own gain and buyeth what 's cheapest and most profit to be had by and so he spends the day wholly omitting his Masters business Well Market is done and all the people gone Being come home their Master falls a reasoning What was it a good Market to day how sold the Corn and have ye sold it all have you brought Provision did you the Errand to such a Man They answer they have not done any of those No saith he what then What have you done Sirrah And what you How spent you your time One makes answer I went into an Ale-house to drink two or three pots and good fellows came in so fast and held me till Night that I could not do your business The other saith he saw there some good Bargains and Penyworths to be had and while he followed these for himself Market was done ere he was aware would not the Master hereupon pull the coats of these varlets over their ears would he not discard them in his displeasure yea and get them punished yet thus for all the world do most men with God Some hunting after their pleasures as others after the things of this world Well let them that have hitherto mis-spent and lost their time let them I say yet ere Night come bethink themselves and fall to their work and dispatch it ere Market be done and thank God that they be yet alive It s better to be a living Dog then a dead Lyon thank God thou hast yet an hour and use it well There be thousands in Hell that if they had the whole world would give it for one hour here upon earth and if it were so much worth to them it s as much worth to thee that hast lost all the hours of thy life hitherto O therefore whilest thou hast yet an hour bestir thee for the night approacheth Thou hast plaid a bad mans part hitherto now ere thou goest off the stage unsay that part and tell the world it was not that part thou shouldest have plaid now begin the honest mans part defer not all thy work to the last as most men do that think when they be sick and fear they shall dye Oh then they will send for a Minister and as though we could work miracles we must teach them in a rice the whole way to Heaven and O I pray you give me some good counsel I sent for you to speak a few comfortable words to me and then either the Minister daubeth with untempered morter which is a just judgement or if he be faithful and begin to wade into his misery this he thinks to be strange Oh I sent for you to tell me some-words of comfort not to speak so much and such things to me And let all good Christians be wise let us think of our brittle state le ts ply us and be doing all the good we can to our selves or others and do not we put off from time to time I will next year take up prayers more constantly when such a business shall be over I will be liberal hereafter or at my death I hope I shall do my duty in due time O fie upon it that a Christian should say Hereafter and be bold to put off time and in the mean time we dye Oh do all the good we should now lest on our death-bed with grief we be forced to say Oh I thought to have left this sin done that duty c. if I had lived a year longer I would have put off some of my dealings that have clogg'd me given up some of my Farms I purposed to have got out of the Usurers books and never take that course more I purposed to have done more service to the Town where I live more good then ever and now death prevents me And if ye call on the Father Now we come to the Reasons of the Exhortation whereof the first is Because they call'd God Father it was therefore meet they should walk as children in awe and reverence and that not when and wherein they list but in all things for he cannot be their Father unless they be his Children An impregnable reason That they which call such an holy God Father should walk in fear and obedience as sons No Father without sons and the very name of Father calleth for reverence and obedience Therefore when God would include all Superiors to whom reverence and obedience is due Magistrates Ministers Masters Governors c. he calls them in one word Fathers even as he that calleth one Master thereby professeth service and obedience and the King his Soveraign professeth subjection so calling God Father we do thereby make known our filial awe and reverence By the name of Father which we ascribe to our Fathers as we acknowledge one to be the Author of our Being and that we owe him obedience so we challenge much of him as that he should have a care of us to preserve us defend us and provide for us all things needful for thus do Fathers to their children especially their dutiful ones in like maner when we call God Father we both ascribe so much to him and profess to look for so much from him as that it requireth of us to pass our time in a reverent awe of him in all things 1. This condemns them that live wickedly and in their sins and yet call God Father they might as well say any thing If one should fight against the King on his Enemies part and say he were
and call home our ranging Wits Wills and parts from following our Lusts to yield better obedience to God From your vain conversation Here whence and from what they were delivered vain that is empty fruitless unprofitable as But wilt thou know O vain man O thou empty Cask that Faith without Works is dead And an Horse is a vain help Such was the conversation of the Jews both their worshipping of God and the rest of their lives It was empty and therein was no substance as a blown bladder that made a great show but had no substance therein which was also unprofitable unto them even their conversation I say was vain who were the people of God by name and his Law Word and Worship amongst them Whence note that Till a man be converted to God and the work of Regeneration wrought in him his whole life is vain None of his actions either please God or profit himself for till a mans person please God his works cannot Be a man an Hundred years old and not born again the time is yet to come that ever he thought spake or did that which pleased God or shall do himself any pleasure Therefore it concerns every man to try in what state he stands and to labor to prove himself a person reconciled to God and converted Received by Tradition from your Fathers He turns not off the fault wholly from the Children to the Parents but shews that their Parents giving a bad example they by their sinful nature were as ready to follow it to follow their Parents I say which were corrupt both in their Lives and the worship of God Concerning the corruption of their Fathers it s to be understood not of all for God had his among them Abraham was a true worshipper of God and a sincere man in his conversation and so taught he his Family and lost not his labor So Isaac Jacob Moses Joshua and the Prophets In this respect the Apostle said I worship the God of my Fathers But more generally of the whole body of the Jews which was shamefully corrupted in all things Hereupon what a stir had the Prophets continually with them for their idolatry corrupting of Gods worship in the first Table and their unrighteousness towards men against the second Afterwards it was worse with them They corrupted the true and sound interpretation of the Law They were full of Hypocrisie and Ostentation and would set up their own Traditions and make them equal with the Word of God They taught for Doctrine even things necessary to Salvation and parts of Gods worship the commandments of men Therefore they did often quarrel with our Saviors Disciples sometimes for eating with unwashen hands as at other times for not fasting for plucking of ears of Corn on the Sabbath-day c. Yea they were so wicked as they would set up their own Traditions to the casting down of Gods Commandments and so set themselves above God the former was fearful but this horribly blasphemous as by their Corban they set a Son free from any duty to his Parents Shall not God be master of his own Worship hath he not left his Word for a light and a rule and that most sufficient must there be any thing added hereunto If any say they did these things of a good minde let him know that to obey is better then sacrifice and to hearken then the fat of Rams let such call to minde Gods justice against Nadab and Abihu There were the same Incense the same Censers that should be offered in the same place by the right persons onely they took strange fire which yet could burn well shall man make himself wiser then his maker This condemneth the Papists for they are nothing but inventions almost their whole Religion stands in patches How have they defiled Gods Ordinances with their wicked inventions Baptism with Salt Cream Spittle Oyl Crossing c How the Supper of the Lord by taking away the breaking of the Bread using gay whole round Cakes the Priests forsooth for holiness putting the same in the peoples mouthes with their polluted hands they must not touch it as if their mouthes being clean their hands could be unclean How by keeping away the Cup altogether how by taking away that plain apparel which Christ and his Disciples used and bringing in costly apparel like that of Aaron fitter for an Emperor Not to speak of their Altars Musick Elevation Censing Reservation Fastings Vows Pilgrimages set numbers and stints of Prayers and that upon Beads their Penances Indulgences c. one devised one thing another another thing those that came after not being willing to be behinde herein them that went before Thus ceased they not till they had filled all with trash and then lest they should be loathed and laught at they began to urge them more stifly and enjoyn them under pain of great sin to be obeyed They also prefer their own Traditions before Gods Commandments Usually they count it more hainous to work on an Holy-day or Saints-day of their own devising then on the Lords-day So to eat a bit of flesh on Friday then to commit whoredom all the days of the Week So to speak against any of their toys when to swear or take Gods Name in vain The one is punisht more severely the other not regarded Here may be also noted That Parents had need give their Children good example and take heed of the contrary which they will readily enough follow The Parents actions be Copies for their Children their examples Precepts their Precepts Oracles to evil especially whither their nature is prone David would wal'k wisely in a perfect way in the midst of his house so must Parents for in vain do they counsel their Children if their own example be not answerable 1. This condemns them that are most cruel examples to their Children of Swearing Lying Stealing and all Wickedness and Cursed speaking so of prophaning the Lords-day railing on Gods Servants raging in their Houses c. They chalk them the way to destruction and therefore will be guilty of it 2. Parents must be careful not onely not to be examples of evil unto their Families but examples of much good that so their Children may imitate their reverence of Gods Majesty and his worship their attendance on the Word upon all occasions their conscionable care of the Sabbath with their daily use and exercise of Religious duties Further in that they be rebuked for thus learning of their Fathers learn that It s no good rule for us to follow the examples of our Ancestors The Word of God is the rule whereby we must live the other being indeed a Leaden rule So far are we to follow them as they follow Christ Yet are not we to reject a thing simply because it was done thus long ago or done by the Fathers in the
Christian love wherein we have 1. The ground of it The grace of God which they had received namely for that they were Justified and Sanctified which is set out by the part purified Their Souls the outward means whereby the word called Truth which they did obey and the inward worker the Spirit 2. The end of it which was as to all good duties so to true love amongst the rest as if he had said Seeing you are pardoned and purged to this end that you should love purely see that you do so This ground is a Reason of the Exhortation where it seemeth the Holy Ghost keeps a good order both in his Exhortations and Reasons Before he exhorted to the fear and love of God now to the love of the Brethren Before he had used Reasons both from the Godhead in general vers 15 16. and from the first two persons of the Trinity the Father vers 17. and the Son vers 18 19. Now he useth one taken from the third person the holy Spirit of God who had wrought grace in them and purified them to this end From the order which the holy Ghost useth Note we two things 1. Where there 's no love nor fear of God there can be no true Brotherly love that being indeed the root from whence this springeth 1. Therefore there can be no true love amongst the wicked Drunkards meet together and Pot-companionship is common but this is no love its conspiracy Love rejoyceth in good not evil No more is a company of Thieves and Traytors that conspire together or many or fewer that combine against a good part they may stick close and hold together in evil but this is no love nor in those Towns where there 's scarce any or but mean teaching where people meet twice or thrice a week to Bowls and women to Stool-ball or other games thus to spend out their time and to no good is far from love and yet if one speak against such things Oh say they You are an enemy to love and friendship and It was as a peaceable Town till such a one came as any other whatsoever now there 's no good-fellowship c. But our Savior Christ saith He came to bring no such peace in evil but rather debate The Devil is content with this peace because they strengthen one another in evil for if any good come to cross this merry prophane world then will it be opposed What hold is thereof their love they go arm in arm to the Tavern yet straight ready to stab one another or betray each other as Joab did Abner and it was between the men of Sechem and Abimelech if they be once out at deadly defiance it s seldom forgiven never forgotten 2. Nor can the wicked love the children of God truly they may be convinced in their conscience as Saul that they be the Servants of God innocent men and God may encline their hearts to favor them as Cyrus to set the people at liberty to return and build For if a mans ways please God his very enemies shall be at peace with them and Ahasuerus and Artaxerxes favored Ezra and Nehemiah yea as God kept Daniel among the Lyons so he can and doth keep his children among the wicked and as he made the Ravens bring Elijah meat so he can make even the wicked instruments for his childrens good but love them they cannot They may do a man outwardly some good and not amiss to take it but to do it aright they cannot as neither to pray or do any other duty and what hold of their favor If they cry Hosanna now within a while they will cry Crucifie him as those of Lystra would have sacrified to Paul and Barnabas as gods but by and by upon a lying report of some stoned them and as Herod reverenced John the Baptist yet at the perswasion of Herodias her Daughter cut off his head Judas betrayed Christ and David complained that it was his familiar friend that did him the greatest hurt If some great body shall say to them I perceive or hear you are a great favorer of Puritans they are gone and hide their heads if the multitude go the other way or it be any thing dangerous when there 's most need of them they are gone 2. Upon this coupling of these two together Note further that Wheresoever there 's the true fear and love of God there will be also love towards our Brethren 1. Therefore they that declare no love but that they are void of all bowels of compassion being all for themselves are also void of the love of God 2. They also that malign mock and persecute the better sort no worse brand of such that they have in them not the least dram of the love of God He that loveth him that begetteth loveth also him that is begotten and they that love God make much of them that fear the Lord having all their delight in such The contrary is a black mark and as bad as may be as bad a brand as any can bear as hereby we may know that we are translated from death unto life so by the contrary that we are yet under darkness 3. They that are contentious giving or embracing every trifling occasion conducing hereto and can fret and fall out and live in enmity and that day after day week after week moneth after moneth let these suspect themselves either the love of God hath no place in them or else it s in a very small measure and their corruption overgrows the same Having purified your souls These words are the Ground and Reason of the Exhortation namely That forasmuch as they were Justified and Sanctified by the Spirit of God to the exercise of all good duties and so of love that they would do that for which they had this cost bestowed upon them This presupposing a former impurity notes the uncleanness that is in Soul and Body They were created pure but are now defiled in the sight of God and that with sin which God who is of pure eyes cannot abide we are guilty of Adams sin born in Original sin therewith tainted throughout so with infinite actual sins Not only are our eyes full of adultery our feet swift to shed blood our mouthes full of cursing c. but our very souls defiled and every faculty thereof the thoughts of our heart being onely evil continually thereout proceeding Murthers Adulteries c. whereby we are defiled This is implyed in that of the Prophet Cease to do evil learn to do well and that of Saint James Cleanse your hands ye sinners and purifie your hearts ye double minded We are not without filthy nakedness we are so corrupt that our nature taints all our actions be they never so good in themselves yea the best and most holy of Gods Ordinances the Word Sacraments and Prayer making them
abominable in the sight of God So impure that we cannot cleanse our selves nay nor desire it conceiving that even our uncleanness is purity and becomes us well So as all the water in the Seas all the help of Men and Angels cannot help us it must be the mighty work of God alone as the very water in Baptism teacheth us This should humble us and make us desire speedily to be cleansed which is by the Blood of Christ Jesus from sin past and from the taint of nature by the Spirit of Sanctification But how few are thus affected how few take knowledge of their uncleanness and that sin doth so defile them 1. There are even open prophane ones which yet seek no washing but refuse it yea think themselves clean enough yea hate them that wallow not in the mire as themselves thinking strange to see any cleanse themselves by the Word and Prayer yea think them strange that will not go on in their filthiness by companying and joyning with them 2. Civil persons can see no such thing therefore few of them are cleansed because few finde themselves leprous and desire to be cleansed let such take knowledge of their uncleanness yea let the civilest know that if they be not born again of water and the holy Ghost they cannot see the Kingdom of God Seek therefore to be purged in time that you may please God and see him for without holiness none shall see him He onely that hath innocent hands and a pure heart shall enter into his Tabernacle else person service and all is loathsom to God and what should such a man do living And the servants of God that are in some measure purged must desire to be more purged of these evils that cleave to them and prevail so much over them and defile even their best duties Your souls Hereby he means the whole man both Body and Soul for God sanctifieth throughout and there the body is Sanctified where there 's Sanctification of the Soul as from which comes the Sanctification of the Body In obeying the truth The Word of God is the outward instrument of our cleansing Thus were Zacheus Mary Magdalene and the Goaler thus also are we sanctified The Law pulling down the Gospel by degrees lifts up working an high prizing of the remedy vehement longing after it at last some perswasion which Faith unites to Christ whereby guiltiness and sin is pardoned in Christs death and corruption being taken away the grace of Sanctification is given which Faith sucketh from Christ the fountain of life so that as he that is out of Christ can do no good so united to him we receive sanctifying grace therefore Faith is said to purifie the heart namely by uniting us to Christ and the Word is the instrument to work Faith Besides the Word purgeth thus not onely setting before us as in a glass all our faults and what we should do but it worketh in us care and conscience to be obedient 1. Therefore thank God for the Word the instrument of purging Where it is not all lie in the mire O how we should desire the free passage of it 2. If we see our children and servants defiled we must bring them to the Word and pray and wait thereon 3. For our selves we are to try whether it hath been effectual to wash us both heart and hand if yea then there 's comfort it hath obtained the right end if not but that we remain in our filthiness or in any part of it willingly it s a fearful sign Many have been cleansed by it what hath it purged us of Hath it washed our mouthes from swearing lying our hands from wrong our eyes from wantonness our hearts from the love of all sin our master sin especially as Zacheus They obeying the Word their Souls and bodies were purged thereby else they could not This is better then Sacrifice and disobedience is that which the Lord cannot away withal but will grievously punish All the stir is about obeying the truth for men can be content to hear but to obey is death O how would the Word purifie men if they would obey it its just with God to take away the Truth from us because we obey it not Truth The Word is called Truth not true onely but Truth the Truth nothing but Truth and in matters of God and our Salvation all the Truth the rule of Truth 1. Then Traditions contrary to this are lyes and whatsoever else 2. It s Blasphemy to speak against this Truth or any part of it 3. Let Gods poor people get the Word on their sides humble persons get a promise and stay upon it against all contrary temptations They are lyes the Word is the truth yet they suffer themselves to be more carried away with a temptation of Satan or that riseth of their own unbelief then they are comforted by three or four plain promises of Gods Word 4. Let the wicked that make such slight account of Gods threatnings know that they shall prove all too true for them they shall not be held guiltless and they go in danger of all Gods wrath and curses every hour and hang over the pit of Hell c. These things move not but the Word ought to make their hearts ake and tremble as who shall one day finde whose word shall stand theirs or the Lords Through the Spirit The inward worker is the Spirit without which all will be in vain It s the Spirit that worketh all from first to last opens the understanding works Faith and then conveys power from Christ to dye to sin and live to righteousness without him we shall have but binde eyes ears stopt no hearing ears he opened the heart of Lydia We must not then trust to our selves or our wit learning and parts but acknowledge the very best thing in us the wisdom of the flesh to be enmity against God Nor must we trust to any Preacher in the world for its God onely that giveth the encrease but ever come in humility calling upon God both on our own and the Preachers behalf that God would give us his Spirit to make all effectual that through him we may understand believe and obey Unto unfained love of the brethren Hence note 1. That till a man be cleansed by the Spirit of Sanctification he is not fit to do any good no not for love for the heart must first be emptied of the love of all evil ere the love of any good can take place The garden must be rid of weeds and stones ere we sow and plant For those therefore that declare by their loosness that there remaineth the love of some lust in them it s as sure as God is in heaven for all the countenance they make of Religion and shew of profession and good things there
is not any dram of true grace in them and all the seeming good things they do are in hypocrisie and to no purpose for the love of evil and of good cannot be at one time in one heart O look to it will you lose all your comfort here and all your labor yea Heaven it self for some one sin 2. The end of our Sanctification is to be fruitful in good works and to set upon good duties Such therefore as profess themselves to be Sanctified must be more fruitful Touching the grace here exhorted unto speak we both in general and particular In general where consider 1. What Love is It s a Sanctified affection of the heart wherewith whoso is endued endeavoreth to do all the good he can to all but especially to them that be nearest unto him It s an affection seated as is said in the heart as the others of Hope Fear Joy Grief c. are They were all good and well ordered in Adam but ever since his fall wofully corrupted and utterly disordered and perverted as this of love is turned either into an hatred of that we should love or into self-love It s a Sanctified Affection For ere a man can love he must be Regenerate and Sanctified throughout which comes by being united to Christ by Faith whereby our affections are in some measure purged and restored to their former integrity as to hate evil and love good God and our Brethren for Gods cause Love is a fruit of the Spirit and must come from a pure Heart good Conscience and Faith unfained and therefore cannot be in an unregenerate person there may be indeed a shew and shadow of it but that 's no true love They do not love one another neither possibly can love the people of God There 's no trust in them they do but watch their opportunity when to do them mischief O the wretched condition of such how needful wert for them to be wearied thereof And for the people of God they must not trust them or too much open themselves to them He onely that fears God is to be trusted he dares not deceive Wherewith whoso is endued endeavoreth Though love be in the heart yet it must and will shew it self forth in the Life Words and Deeds to Soul and Body else it s like the love of bad men to God who yet keep not his commandments or like the worldlings Faith which is without Works To do good For it s the nature of love it can do no hurt but what good it can it will do to Soul and Body and wheresoever any true good is done to Soul or Body Goods or Name there was love love did it To all For though brotherly kindeness be to the people of God yet love reacheth to all whether near or far off to Strangers Enemies such as are not yet called under the Turk Pope Pagans c. for whom we are to pray and to do them all the good we can with the pitiful Samaritan But especially to them that be nearest So God gives leave nay commands that our love begin at our selves and ours and so go on forward to them that be nearest by nature Therefore they that prefer Strangers before Kinsmen and Kinsmen before Children are blame-worthy and to bestow upon any to the undoing of ones Family is not love but folly as in them which wil spend in lewd company their Wives and Children at home being in want So must it be to them that â—e nearest by grace This is often commanded and highly also commended in the Scriptures This is the bond of perfection It bindes up all the duties that we owe to our Neighbor which are many holds them together as the bond of a Fagot and makes every duty easie as where this is not every duty is irksome nothing comes well off hand It ties Societies together and Families O how it keeps out evil how it sets up good By it small things have become great and for want of it great things have come to nothing It s the fulfilling of the Law It s a most beneficial vertue other vertues benefit our selves but this doth good to others Faith draws all from Christ to us Love lays out it self for others good as the Sun that hath no light for it self other vertues be like the Bung of a Barrel Love like the Tap that sets it abroach to the benefit of them that need If a man be as full of gifts as a Tun of Liquor if he have no Tap others may starve so for Temporal things without this all gifts are nothing but as sounding Brass We are not born for our selves but the perfection of all we have is to employ This is the lasting vertue which when others as Faith and Hope shall end shall spring afresh abound and abide for ever that vertue that makes us like to God for he is Love and doth good to all even his enemies though he have a special affection to his Children O that I could paint out the face of this lovely vertue that every one of us might grow in love therewith 2. The properties thereof whereby we may try whether it be in us and in what measure They are laid down by the Apostle unto the Corinthians Charity suffereth long and is kinde Charity envyeth not Charity vaunteth not it self is not puffed up doth not behave it self unseemly c. Take we notice of a few of them 1. Love will interpret things doubtful to the best that is speeches or actions of men towards our selves or others and if they may be taken well will not take them ill Our nature is to take every thing in the worst part Love doth otherwise the Mother saith a pin pricks the Childe or it breeds teeth when it may be its of frowardnes that it cryes Thus Josephs Brethren sold him spitefully into Egypt afterward when by reason thereof they were afraid what construction made he thereof God saith he did send me before you to preserve life If a thing be plainly evil yet it will make it no worse then it is nor say it was done deliberately when it may be it was done rashly or maliciously when it may be it was done weakly and in temptation for one may do injury to a bad action in making it worse and its better to judge a little better of a thing then worse then it is Always provided this be understood not of palpable notorious foul evils nor of continued courses in sinning for what good or charitable construction can a man make of these Therefore such say foolishly when being informed hereof they Reply Oh ye must not judge what can be judged of this case but onely that there may be Repentance It s a fault in Ministers and others that will extenuate foul sins in bad persons and wicked livers in the mean time aggravating a
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 that 's a great encouragement For who would not be glad to do any thing 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 our selves 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 it s 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 musick 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 onely 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 our selves to perform these services 4. Covering the wants thereof in his perfect Obedience and making Intercession for us and in this worthiness must we offer up our selves Prayers Thanks and Alms. 1. This condemneth them that do these Duties and yet are in their sins unpardoned not having Christs 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 that 's the one is the other also Oh but they conclude all their Prayers per Jesum Christum Dominum nostrum A good mends when they have robb'd him by joyning others with him to conclude with his Name So those that come in their own worthiness not asking for Christs 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 sence of the imperfections of our services So to warn us to shrowd them and our selves under Christs perfection 2. To comfort them that in Faith strive and yet cannot perform them to their mindes They must not be dismaid but believe that for Christs sake they shall be accepted This is necessary to be known and believed because many a good soul when they have pray'd or done any service in the best maner 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 wandrings c. Well what thou dost do in truth and with all thy might and Christs perfect obedience shall make it up Though thy service be short yet it is large enough to cover all wer 't not for this we might be dismaid 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 Sion a chief corner stone elect precious and he that believeth on him shall not be confounded THe Apostle having already shewed both that Christ is the Foundation on which his Church is builded 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 offence of the multitude which did not embrace but reject him Now that he had said he sheweth 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 shewed 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 alleageth 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 satisfie not the minde 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 Gods 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 Gods Spirit and his Word are joyned 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 Gods Spirit speaks no otherwise then according to the Word 2. Papists that thrust in Traditions and Humane Inventions as whereon people
c. on the contrary consider the woful estate of the wicked For what be they be they Kings Priests or Prophets no such matter Believers be so They be Kings Priests and Prophets but the wicked are the slaves of sin and Satan slaves to the flesh to their own lusts to the world What though they be rich yea though they be Emperors and not Believers they are the vassels of Satan and have nothing but their drudgery in sin and Hell for their own place as their desert Neither are they Priests but prophane ones let them stand off for the holy God cannot abide unholy persons they and their Sacrifice are abomination to the Lord They offer no Sacrifices at all of Prayer Praise or Alms or if they do its abominable because they offer not themselves soul and body to God first but they offer themselves to the Devil and him they serve with body and soul might and main Neither are they Prophets but dumb beasts not savoring of the mysteries of Gods Kingdom or if uttering any thing thereof yet their ill lives disgrace it again O that such considering their own base and the others happy estate would have an holy emulation to be as they and indeed nothing in this world is worthy to be envied but a Christian Humble therefore thy self for thy sin past turn to God for thy pardon in Christ and labor to have thy part in him and by him and by Faith in him thou shalt attain to be a Christian and so consequently a King Priest and Prophet and be enabled to the duties of the same An holy nation Here 's a third priviledge not meant of all the Jews but of the elect among them and of all believing Gentiles as Acts 2. 38 39. so called 1. Because they had the Oracles of God the Word and Sacraments which no other had This belonged to all the Jews True but it might be said that they onely had them which had the power of them to the conversion of their souls and Salvation and others had them not which had no fruit and benefit by them 2. Because they were sanctified and set aside by special grace to be holy ones to the Lords use Note then That All that be the Lords are holy persons that is Not onely having Christs holiness imputed to them but in whom God worketh inherent Righteousness and Holiness by his Spirit conveying vertue from Christs death to kill sin and from his Resurrection to raise them to newness of life to alter and change them throughout in soul spirit and body This though not perfect in any yet is sound and upright in them all therefore he gives them his holy Word and holy Spirit to work this and holy Sacraments to encrease it and its requisite that as God is holy so also all his should so be and these be they shall see his face with comfort no other and for these onely is Heaven prepared O let every man examine himself whether he be a sanctified person or not if yea Then 1. To thy comfort know hereby thou art one of the Lords number a greater priviledge then to be written among the Potentates of the earth There 's Consolation to thee thou wert elected and shalt be glorified 2. Seeing thou art set aside for the Lords use and sanctified in body and soul never defile thy self again or put any part of thy body and soul to any common or unholy use of sin or Satan In the Law it was ever most fearful to take any Consecrated thing as the Holy Oyl Shew-bread or Vessels and put them to any common use so is it that we should put Hand Foot or Tongue to any use of sin or corruption for any part of our souls or lives Oh many contrarily can let loose their tongue to impatient proud and most unseemly speeches yea and their bodies and mindes some to excessive following the world as they were wont and as worldlings do and some after their pleasures and vanities O that we would grow and abound in Sanctification that here having our fruit in holiness we may have the end everlasting life If not but contrarily you either live in prophaneness the open breach of some of the Commandments or be only superstitiously holy in some odde devotions and loose in other things as Papists and a number of old Folks or such as have a counterfeit holiness in the first Table and make no conscience of the duties of the second or contrarily civil persons that seem very just in the second Table but savor nothing of the duties of the first Table Know you are yet unsanctified persons and therefore out of Gods number you may be members of the visible Church where good and bad chaff and corn are but not of the invisible who onely are sanctified ones Let such be what they will be having Wit Learning Wealth Wisdom Civility all skill of Languages yea if they could measure the Heavens number the Stars c. and be not sanctified they are of the Devils rabble and shall perish everlastingly O that you would awake out of your courses What fruit have ye had or look ye to have therein The end of these things is death Come to the Word crave the Holy Spirit desire Pardon and Sanctification till this be you are not out of the state of Damnation and all things are impure to you Word Sacraments yea your Meat Drink Apparel c. A peculiar people That is a people proper to the Lord which he himself hath purchased and which he now takes as his own and sets great store by called therefore his secret ones whom he keeps under his protection to whom also he reveals his secrets his Beloved ones his Spouse his Love his undefiled as the Apple of his eye the Signet on his right hand whom he cannot forget In the flood he saved his Church when all others were drowned he saved Lot when Sodom was destroyed he makes more account of one Christian then of thousands of others If one of them pray it s so forcible that he says Let me alone and if thousands of wicked it s but as the howling of Dogs an abomination They are his glory all the world are dross to them vile persons and base The wicked though never so many are but servants to the Church as the seven Nations were to make the Land of Canaan fit for the people of God yea even then when they seem to dominier most over them they are but their drudges They as a wisp scour the Church to make it bright in the eyes of God but the wisp is to be cast into the fire they are Gods rod to bring it to obedience when that 's effected the rod is to be flung into the fire And No marvel though the Lord set such store by his Church seeing he hath been at such cost therewith as
boyl with corrupt lusts First he begins with cleansing the heart as from whence must come good conversation the onely true discerner of the purity of the heart The parts of this Verse are two 1. An Exhortation where we have both the maner wherein it s delivered namely by way of beseeching and the matter exhorted to namely To abstain from filthy lusts whereby we are to understand not such sins as be acted by the body but the lusts of the heart for even body and soul is flesh naturally that is sinful and corrupt Fleshly lusts that is sinful and carnal corrupt lusts such as have place in the heart ere they break out from those we are to abstain even to take heed they prevail not in us but resist and mortifie the same 2. The Reasons thereof 1. Because they fight against the Soul 2. They were and we are Pilgrims here not of this world therefore not to follow the lusts of this world but to minde Heaven and be Spiritual Dearly beloved We must know he dissembled not but spake as he thought and meant and felt Hence note What affection of love Ministers ought to bear to the people they have taken charge of If people have chosen one and entrusted him with their souls he is then to be between God and them O what a near conjuction and what great love must there be The Apostle writeth to the Corinthians That he was their Father and to the Galathians That he travelled in birth till Christ was formed in them and to the Thessalonians That he was affectioned towards them as a nurse cherisheth her children He loved them at the heart root and was content not onely to take any pains for them but to lose his life for their good as a good Shepherd Love also being so necessary a duty in the people as without which nothing can go aright as it should and that most are full of self-love but very cold in love to their neighbor Ministers must be very much and often in perswading hereto and the several parts thereof consisting in giving forgiving patience and forbearance and doing all good both to their souls and bodies and that both by word and deed and that not onely by precept but also patern But chiefly this is the Reason he should be so full of love to the people that they may be moved the more by his Ministry and it may prevail the more effectually with them when they see that whether it be admonition or rebuke yet it cometh from one that entirely loves them in the Lord and is hungry of their souls and desires above all to win and gain them to God which would be above all riches to them if not our nature is sickly and full of self-love If we think our selves not to be loved we make little use of whatsoever we are taught though this be indeed a fault in us for the matter it self ought to move us But as if the sick person knew the Physitian to be one that besides his skill bears him good will it will make him willing to take physick of him whereas if he thinks he bears him no good will he cannot be brought to meddle with him or take any thing of him so it s with them that are well or ill perswaded of their Pastors love towards them Therefore the Minister ought to provide for this for what is the joy of a Minister but to see the fruit of his labors and that he does good and gains men home to God sees knowledge and conscience wrought and people converted Oh what man sows and looks not to see it come up grow and have a crop who plants a vineyard and looks not for the fruit thereof and shall we onely lose the most precious labor and seed and study and preach as we care not whether it do good or no and never look after it God forbid 1. This teacheth Ministers their duty to love the people tenderly them not theirs By reason of the contrary there 's so little good done some live altogether from them others live with them but so that it were better they were further off 2. It teacheth people to profit by that which they hear though not delivered haply with such hearty affection as it ought for its Gods Word however but especially look that being delivered in love and unfeigned care of your good you take heed that you despise not the same lest one day it rise up in judgement against you He had before described them as Believers and excellent ones now here he calls them Beloved yea Dearly beloved Hence note That The Saints or they that be endued with Grace and the Image of God are to be the objects of our love This is worthy love commands love wheresoever it be seen True we must love all because we know not who may be the Lords haply even such as are yet bad and love that part or parts of the Image of God we see in any but where we see the true Image of Grace and Sanctification in any they be the parties which are chiefly to be beloved we are to do good to all but especially to the houshold of Faith we must love all but brotherly kindeness is to the godly as our Brethren yea fellow-members yea among Christians we must love them most where we see most Grace and be most familiar with them affect them most and most regard them 1. As they be led by an ill Spirit who love either all alike or those worst which shew most tokens of towardness in Religion making as much or more account of a civil person then of one truly Religious 2. So let people strive to grow and exceed in grace that they may get the highest and largest room in their Ministers heart which be faithful which howsoever the world makes little account of yet they that are wise know that their sentence and love is to be regarded as the Testimony of the Church is a great matter either for a man or against a man so of a Faithful Minister and if such a one give a full and large Testimony of a man it s a Crown to his head above all his wealth if his Testimony be against a man or a weak doubtful Testimony it s an hard case If a Minister have joy of a people and may give a chearful account of them to God its profitable for the people The contrary is grievous I beseech you He had power to command them being from God in a thing for their own good and so necessary but he saw their toward disposition therefore chose rather to use entreaty Whence note That It s the duty of Gods Ministers to be wise in their delivery of the Word and when they see that loving beseechings and entreaties will be as profitable and prevail as much then so to do rather then use any other course True it is the
have a far more excellent one that they are going to Thus the Patriarchs counted themselves and thus David They are not of this World Here they have no continuing City They look for a building made without hands They are Passengers going through a strange Countrey where they be not known Here is but the beginning of their happiness which they have mingled with much sorrow but they have a fulnes of happines prepared where they shall rest for ever without sin and sorrow in the perfect fruition of all that 's good True the wicked shall not tarry here ever neither yet can they not be called Strangers here because they have no better countrey nor place for they shall go to Hell Here therefore is all their hope all the good that ever they shall have that which followeth is fearful Therefore no man needs envy at the prosperity of the wicked their 's that have most seeing they have all here they are like to have But Gods Servants after they have waded through this world they shall come home where they shall be with their Father and all their Brethren and Sisters in all happiness and more then can be uttered If we be strangers in this world and Heaven our countrey then our duty is to behave our selves so as strangers for so do all true Citizens of Heaven walk in some measure Many lay claim to Heaven having no right thereto as by their very walking in this world may appear To discern the one from the other consider these Notes 1. A Pilgrim follows not the fashion of the Countrey he is in nor runs after every thing he sees other do He observes some ride to Markets and Fairs some running to Plays others sitting in Ale-houses drunk others running to Bear-baiting Bull-baiting and the like he regards none of them but keeping his own Countrey fashion goes on his way homewards and if he happen to be drawn away by the sight of them and linger a while he repents himself and saith What a fool was I I have cast my self behinde so do Gods Servants they follow not the evil guises and maners of this world The world swear contemn the Word and Ministers thereof prophane the Sabbath Rail Curse Whore be Drunk Backbite Cozen Dissemble Lye be Proud and the like these they will none of These be proper to the men of this world we may not meddle with these and this is the Reason in the Text We must abstain from fleshly lusts Why These be for worldings of this world to follow we that are Spiritual may not follow fleshly lusts but leave them to them that be but flesh but our conversation must be Spiritual Holy according to the Laws of our Countrey Zealous Fervent Pure Chaste Innocent Merciful Patient Godly and the like To Love Fear Trust in God Worship him Delight in his Word and Saints These be the fashions of Heaven our Countrey therefore these we must follow and so the Gospel teacheth us to live 2. A stranger lays not out his stock on House and Land but trafficks in things transportable that he can send home before and carry out of the Countrey with him into his own It were no wisdom to lay it out and spend his time about things he must leave behinde him So the true Christian Pilgrim he spends not his time nor sets his heart on things of this world all which he must leave behinde but trades in Grace and purchaseth Pearls of Knowledge Faith Repentance Patience Peace Joy and the like and Trafficks in the fruits of Faith his good works which he sends before him into his Countrey and in such Graces as he shall carry with him Oh how many have taken much pains for belly and back and earth but never prized the Pearl with the wise Merchant nor the means how to come by it These have the portion here 3. Pilgrims will take and use all that may further them in their journey as their Meat Drink Sleep and whatsoever else but what would hinder them they cast away or meddle not with So a true Christian useth all that will help him in his journey the Word Sacraments Prayer and all such Spiritual Repasts good Company and such baitings and refreshings as God offers him in his way as for worldly cares or whatsoever presseth down he avoids as all sin which hinders in the way He takes the benefit of the things of this life indeed but sets not his heart on them neither overloads himself with worldly businesses and cares which might hinder him from good duties or a right performance of them much less that make him run into evil For a man then goes on his journey to Heaven when he awakes with God in the morning assoon as it is convenient goes to Prayer then to his calling in Faith and through the day neglects no Spiritual duty much less runs into evil of any kinde but walks on uprightly and with a good conscience useth the world as if he used it not Such as regard not these have no meaning to come to Heaven For how should they come there As men cannot go on in the earthly way without baits and refreshings so neither the heavenly without these They overload themselves so with worldly business and cares that they cannot go one step towards Heaven O how simply do many Christians walk in these days of Peace not hasting at all to Heaven for if they did they would not take such loads on their shoulders as make them go so stooping and staggering as they can scarce go a right step all day long 4. Pilgrims travelling towards their Countrey will be asking the way and desirous to know marks and notes whereby they may know when they are in their way upon the view whereof they are very glad So Christians that minde to go to Heaven indeed will be asking the way there They will go to godly Ministers and experienced Christians and ask how they might know the way and whether they be in the way and then finding these and these marks in them as an hatred of all sin a true desire in all things to please God seeking God in secret as well as openly with a true love to God his people and Word they are not a little glad but rejoyce therein above all riches O how many deceive themselves The way to heaven is straight and few finde it Most never ask the way but go on at a venture if they be in the way so it is if not they shall shift as well as others and most please themselves that they are in without asking the way as if it were a very hard matter to miss the way to Heaven and which but few do miss 5. Pilgrims will in a long dangerous way through a Wilderness where the path is narrow where there are many by paths little company to beat the
counted in the Kingdom of Heaven Some again will yield in little things the Word shall so far prevail with them but in some great beloved sin they will not as Herod Some cry out against Covetousness and be Proud and Masterful and so on the contrary Some seem very devout and forward in the first Table and make little conscience of the second Table Some in their Shops and Dealings deceitful hollow and unjust Some in the state of servants that shew some forwardness to good duties hearing good company and the like who yet fail exceedingly in the duty of subjection diligence trustiness and the like Some profess the like also and men say they be honest persons of good gifts but they follow no calling borrow here and there and never mean to pay deal hardly with poor work-folks c. A man must shew his Religion in his particular calling no man is a good man that is not a good Minister if he be a Minister so a Magistrate Father Husband Dealer Some contrarily seem very smooth in the duties of the second Table and yet have no savor of the first as 1. Papists which are profest Idolaters and make no conscience of an Oath nor of the Sanctification of the Lords-day who yet keep a good house and seem merciful and liberal which yet they do corruptly to merit by and hence they get the commendation of a company of carnal people that measure all by the belly and can look no further It s not possible for an absolute Papist to be an absolute Christian. 2. Our civil persons that give men their due but God can have no part of his in any Spiritual performance of duty either on the week days or Sabbath days Let all that know it s thus with them know themselves but hypocrites and let them halt no longer but if God be God serve him altogether and let him be whole and not either quarter or half-master yet many men be good at plots Would we like in our field to have here a taste and there and a great breadth after nothing No but to stand so as we may spread a sheet and receive the fruit when mens obedience comes by fits such aguish obedience Gods likes not But if we would approve our selves sound and have true peace let there be some proportion between our actions not some very forward some quite another way in some things hot in some as cold as ice else like Nebuchadnezzars Image Gold Silver Brass Iron Clay these things hang not together le ts not be hot and cold but the same in prosperity adversity at home abroad in all companies and the like Among the Gentiles That is the wicked Where note That It s our duty not onely to live godly among the godly but even among the wicked so to do we must not follow a multitude to do evil but shine among a naughty and crooked nation we must not be made crooked by them if we can straighten them so it is If we see any go crooked or halt we will notwithstanding go as straight as we can and not go crookedly as they This is a commendation of Lot That he continued just in that filthy City so of Noah that when it s said That all flesh had corrupted their ways yet he was found Righteous when they were in security he continued in zealous worshipping of God and sincerity of life so of Job That even in the Land of UZ he feared God and eschewed evil It had been no such matter to have lived well in Abrahams or Jacobs Family but in such places a great mastery and yet required of us God hath appointed we should live among the wicked though some places be worse then some lets choose the best we can yea even the very bad ones God will have his people 1. That his power in gathering and keeping them may be seen 2. That their Faith and Patience might be proved and exercised and encreased 3. That they might convert the ungodly as through Gods mercy it falls out sometimes or if not condemn them as Noah condemned the old world In such places we must walk squarely as Abraham and as the fishes retain their fresh taste though they live in salt waters so must we our goodness in bad places and among them that are set on evil True it s no easie thing with the cruel to live mercifully with the hurtful to live helpfully with the prophane to live holily yet it is to be attained unto and we must labor for it 1. This rebukes such Monks and Fryers as severing themselves from all company because they would not be tainted nor troubled with mens ill maners betake themselves to a solitary Hermits life Truly if a man were onely born for himself it were a good wise and safe way though not most praise-worthy But we are not born for our selves but for our Parents Countrey Gods Church therefore we are not to mâ—w up our selves Besides it s no such mastery for a man to avoid all occasions as to live among occasions and not be tainted with them but let men seek no occasions but those that they must necessarily meet withal and yet not be hurt by them this is most worthy It s not so much commendation for a man to fly from his Adversary as to encounter and overcome him or come away unhurt 2. It rebukes those that be for all companies In good company they will be sober in ill as the company is drunk with their friends for company will swear with swearers lye also and dissemble when they be with such so thinking that they may hold with the Hare and run with the Hound like the Camelion they change themselves into all colours but these are none of Gods honest men they are not for his turn as if he were not the God of all places and times let such know they have rotten and unsanctified hearts Q. But how should a man do to live well among such A. As they that live where the Plague is take and use preservatives So must we daily pray to God next our heart to keep us in a continual hatred of sin considering often of the happiness of them that hold out Think of Noah Lot Abraham and their commendation observe the judgements that fall upon bad men and think what will be hereafter Again avoid private familiarity with them be kinde to all but familiar with no open bad man we cannot touch pitch and not be defiled walk on coals and not be burnt for so we shall be brought either to like their maners or at least cooled in our goodness let them not breath on us from them there 's great danger of infection Lastly mourn even for their sins as Lot 3. It rebukes such Christians as living among such walk not so holily as they should but if they do not approve of yet consent to their
may so do but yet that is not all nor the most we must confute them quietly by a good life and by all contrary good conversation Which they shall behold Though the wicked will do no good works yet they look we which profess Religion more zealously should and herein we are beholden to them If any be forward in profession the world looks they should be very innocent in life and it ought so to be and seeing not onely God Angels and good men look for good life but even the very wicked let 's look to it they may have that they look for and see what will come of it Good works Here 's occasion offered to speak of good works but I cannot at large consider we onely briefly 1. What good works are namely Things commanded of God done by a Regenerate man in faith to the glory of God in our Neighbors good 1. They must be things commanded Gods Word being our rule and that which makes things good what is forbidden then is vile and what 's of our own heads what shew soever it hath Popish Religion stands most in such 2. Done of a Regenerate man For who can bring a clean thing out of that which is unclean we had need look whether we be Regenerate else we did never good in our lives whether in thought word or deed 3. In faith not onely of a man that hath faith but in a particular faith that that action is lawful and warrantable by the Word of God let 's look to our selves I doubt many run to those Games and to Usury which they have no warrant and Faith for 4. The end whereat we must aym must not be our selves nor our own merit credit profit but Gods glory in our neighbors good and thus done not onely the duties of Gods Worship which indeed are principal and duties done to our neighbors bodies and Souls be good works but even our eating and drinking and following our calling are good works though Papists make no good works but such as maintain their Religion by gifts and such as fill the belly 2. How necessary they are They are of absolute necessity to Salvation the path to Heaven yet not as causes of our Salvation and Justification before God as the Papists hold but effects of our Justification to declare the soundness of our Faith and that we are persons justified Papists cry out of us That we renounce good works profess liberty and set open a flood-gate to sin because we teach that works merit not but we establish works better then they even true good works We dare not yet say they merit for 1. They are not done by our own power 2. They are but our bounden duty 3. They are imperfect 4. We are perfectly justified before we can do any good work for we are justified by the Righteousness of Christ which is absolute and perfect then follow good works to declare we be persons justified by true Faith apprehending the Righteousness of Christ to declare our Election our Faith to be living our selves justified persons and in the way to Heaven And are they so necessary to Salvation le ts examine our lives they that can witness to themselves before God that they unfeignedly hate all evil and love God and his Commandments endeavoring in all things to be obedient thereunto let them be of good comfort it s a sign of Election a mark of true Faith and one in Christ and of one in the high-way to Heaven Therefore rejoyce what pains soever you have taken to come to this state and proceed chearfully This way will bring you to Heaven may comfort you in assurance of Faith Glorifie God That is may change their mindes to think well of you and of the Truth be prepared to their Conversion and when God shall work withal break forth into his praise Hence note That If we continue in innocency of life we shall be the means that God shall be glorified not onely in our selves by well-doing but also that others shall so do and so we shall prepare them to Conversion and make them like the better of the Truth and think they will be hearers too and doers of Gods will whereas on the contrary if we do contrary to our profession we shall dishonor God doubly both in our selves and move others so to do and so set them further off from the Truth which be too far already and make them speak evil thereof O this ought to be the greatest spur to godliness that may be we shal hereby win our neighbors soul as it were and provide well for Gods glory the two greatest things that can be next our own Soul the latter far above it O who would not look to himself when the Soul of our neighbor and the glory of God lyeth upon it and the credit of the Gospel so that the life of Christians is not a little to be regarded but great things depend upon it and what joy may we have of our selves to live to win our Neighbors and bring glory to God O this rebukes the wonderful fault and negligence of many Christians that partly falling into foul things partly yielding unto their own affections are carryed by their lusts living as others as froward as proud as hard and worldly some loose of promise some idle some living in every bodies debt c. do dishonor God and beat others back from Religion O if there were no more but the single dishonor to God it were too much considering what God hath done for us but Oh! when so many lyes are upon us that shall take hurt or good what a fault is this to be careless What a fearful thing is it to live to set men further off from Religion or open their mouths against Religion for they will not think ill or speak ill of you onely but they will fly upon the Gospel and the name of God which is innocent O therefore awaken your selves welfare Abraham that knew well the Canaanites and Perizzites dwelt then in the Land therefore walk the more watchfully O beloved if ever we took good it was by the Gospel and shall we thus require it and do we profess Gods holy name and yet cause others to reproach it O grievous In the day of visitation That is when God shall in mercy look upon them and work the grace of Conversion in their hearts visitting here is taken in good part as Luke 1. 68. Isa. 24. 21 22. as elswhere in an ill part as Exod. 20. 5. when God shall in his goodness turn his eye toward him that is in the snare of the Devil and by his Word and Spirit work Conversion in his heart Whence note 1. That Conversion is the work of God All men and Angels cannot change the heart of a man it s a work surpassing all Christs miracles and as great or greater then
under which they now were and that not onely for that they came in wrongfully ruled wickedly and besides were bad men but by misconceiving of the freedom purchased to them by Christ They were made free therefore thought they ought not to be bound were the children of God and heirs of HEAVEN therefore not to be subject to bad men For those causes I say the Apostle is so earnest even that hereby he might remove as well that conceit of the Gentiles as cure this disease of the Jews Hence note 1. That its the duty of Ministers to prevent offences or remove false conceits out of mens mindes and in this particular to teach the people subjection to provoke thereto to practise it in all lawful things for the world still hath this conceit of Gods Ministers and Christians and that upon the very like grounds some having risen up from time to time that have either had ill causes or if good handled them very ill and have been of a railing scoffing spirit but let it be known to all that be so minded that the faithfullest Ministers and Christians usually thus slandered are as true lovers as much subject to Government as any other whatsoever and so teach the people by whose Ministery people are both brought to be good Subjects and likewise to continue in subjection 2. Ministers must speak to the purpose and apply themselves to the state and necessity of the people they live amongst observing what duties be most neglected and what sins be rifest among them accordingly perswading to the former and disswading from the latter Submit your selves to every Ordinance of man He saith not Love that had been too familiar nor Obey that had been too straight but Submit as elswhere be subject which comprehendeth both and all other duties of Subjects Those may be referred to these four heads Reverence Obedience Thankfulness and Prayer of every of which I have heretofore spoken at large These we had need to hear of for whose heart must not needs accuse him that he hath failed much in them all needful they are to be known and practised that we may procure honor to our Profession when we declare it by subjection in all parts thereof and herein exceed those that know not God nor have had the like means of Salvation as we have And had we done our duties better to our Magistrates no question we might have enjoyed more good by their means and so shall for the time to come if we make more conscience hereof yea it s necessary that women should hear these things that being Widows they may pay such dues as are required of them or Wives be helpful to their Husbands in perswading them hereunto and that willingly and chearfully This condemneth the Anabaptists as flat opposite to Magistrates and all these duties For the Lords sake The first Reason to move us to subjection God will have it to be so who hath ordained Magistracy therefore though there be nothing in the person to deserve it yet are they very bad Magistrates that be not better then none and though they abuse their calling yet do the forenamed duty for Gods sake who hath appointed them Neither must we do the same either for fear of punishment on the one side or hope of reward on the other but for the reverence we owe unto God we must not onely do good things but do them on a good ground and in a right maner This rebukes the most part who were it not for fear of after claps and that they should hear of it would do nothing but this is not thank-worthy Slaves do thus and they that thus do their service may be beneficial to the Magistrate but themselves shall have no benefit of their doing as not proceeding from a right minde We ought not to curse or speak ill of the King or Magistrate in our thought or in our bed-chamber which yet they cannot come to know for God knows it who will revenge it We must submit our selves for conscience sake This is indeed right obedience and whereof we may have comfort Further Magistrates Laws binde us by vertue not of them but of God we must obey them and all their good Laws binde our Consciences But why and how because they be mens Laws No for no man hath power over the conscience but by vertue of a Commandment of the Lord who hath set them and given them power to make Laws for his Worship and for Civil things agreeable to his Law and bid us obey them so that their Commandments binde not our conscience by vertue of them or any power they have over our conscience but by vertue of Gods Commandment and not otherwise Again when any that have no authority from God shall give Laws they binde us not as not being the parties allowed of God to make Laws Thus are not we to obey the Popes Laws we are not to obey the Laws which a company of Rebels gathered together under some great man as say Absolom do set forth they touch not the conscience yea if even right Magistrates that may make Laws make wicked ones contrary to Gods Law those their Laws do not binde the conscience Whether it be to the King as supreme In these and the following words is a distribution of Magistrates whereof the King is Superior and chief in his Realm as were David and Solomon Kings of Israel The King here meant was Caesar that came in unjustly ruled Tyrannously and was an Idolater to whom notwithstanding they were to do the forenamed duties as amongst the rest to pray for him How much more then are good Kings to be prayed for A King in his Dominions and as far as his Kingdom reacheth hath Soveraignty and Power over all and is the principal None is above him in his own Kingdom not is any exempted from his Government He is under God the chief it s so with no other Constables have Justices above them they Judges these the Kings Counsels above them the King above him none as none were above David and Solomon He is over all persons and in all Causes the chief Persons whether high or low rich or poor men or women Ministers or people He may Tax them Censure them Depose them Imprison them yea put them to Death Ministers if they deserve it as well as others Moses rebuked Aarâ—n for the golden Calf Joash found fault with Jehoiada and the Priests for the money no better employed Solomon deposed Abiathar and set up Zadock in his room Causes not Civil onely touching mens goods lands lives and right and wrong but Ecclesiastical also as to make Laws and take Order for the worship of God the Preaching of the Word Administration of the Sacraments the behavior and maintenance of Ministers and the like and accordingly to see them done as did Asa Jehosophat Hezekiah and Josiah So that a King may be
punishment of evil doers and for the praise of them that do well The second Reason of the foregoing Exhortation It s taken from the end of Magistrates appointed for the great benefit of a Commonwealth even to punish evil doers commend and defend the good without which no Kingdom could stand as there could be no garden if all the Hogs in the Town were suffered to root it up no orchard if Cattel were suffered to eat it off the buds and bark of the trees c. so that unless we be vipers and seek the ruine of our Countrey we cannot but acknowledge the benefit we get by Magistrates and accordingly perform our duties towards them As they are to make good Laws both for the worship of God tending to his glory and the Salvation of their peoples Souls and the preservation of Justice and Peace wherein Mercy and Judgement are to meet together and are to justifie the Righteous and condemn the wicked as good gardiners pull up the weeds but cherish good herbs whereby vertue may flourish by due encouragement and vice may be suppressed by due punishment So must we accordingly behave our selves towards them for their encouragement For the punishment of evil doers God is a just God who both hates and punisheth sin so must Magistrates do they have not the Sword for nought It must not be as a childes Dagger never drawn out or rust in the scabberd as those hanged up in our houses in the times of Peace Samuel hewed Agag in pieces Joshua put Achan to death Moses was zealous this way Magistrates must be men of courage and must punish the wicked according to their fault This is the ready way to bring them to repentance as the rod and correction gives life to a childe and keep others from the like faults Thus was the stubborn son to be stoned that all Israel might hear and fear Hereby also they stay the cry of sin and so provide for Gods glory and safety both of Church and Commonwealth If they smite not God will as Elies sons and Agag 1. This rebuketh the wonderful coldness of most Magistrates that care not whether they have any ill doers brought before them if they can shift it off or if they be brought yet handle them so gently that not onely that are not the more reformed but the more emboldened in their wickedness and such as complained of them quite discouraged a fearful thing Thus under colour of mercy sin is encreased God dishonored the Commonwealth marred Thus whereas they might do much good they do much hurt to others they hurt also themselves as Saul in sparing Agag and Ahab in sparing Benhadad How will Magistrates answer this God calls Who is on my side Who he looks who will help him against the mighty assuredly it s now time for him to work O let Magistrates look to this they shall provide well for themselves against the time of need they may look for help from God and say as Nehemiah Remember me O Lord my God in goodness according to all that I have done This is also the sin of Headboroughs and Constables that are not zealous to finde out such and complain of them but rather cold loath to stir for being counted medlers c. so that we may say men have no courage for the Truth and no man calleth for Justice And thus they make themselves work while they shun it for so sin encreaseth and will set them on work whether they will or not 2. This rebuketh also all such as take part with persons and causes There 's no Town but hath vile persons in it there 's none so vile but lightly one rich man or other that should joyn to punish him takes part with him If they cannot scape the curse that help not the Lord against the mighty what shall become of them that help the mighty against the Lord and all that seek to punish them a threefold curse waiteth for them and where shall they appear And for the praise of them that do well God loves and rewards well doing so should Magistrates they must defend and advance such their eyes must be upon the faithful in the Land and with Cornelius they should have such wait on them as fear God 1. This rebukes those that hearten not good persons when they come with complaints to them neither shew any countenance to such 2. Much more them that set themselves against those O it s a sickly time when the best be most afraid and punisht As Micaiah imprisoned by Ahab Eliah feign to flie from Jezabel and Jeremiah put in a Dungeon Mephibosheth deprived of his means Daniel cast into the Lyons Den c. Magistrates should not be feared of them that do well yet it s often so so it was in Queen Maries time the godliest hid their heads in Woods and Dens were Imprisoned put to Death whereas Idolaters were in request In such cases we had great need to pray for redress Verse 15. For so is the will of God that with well doing ye may put to silence the ignorance of foolish men A Third Reason of the foregoing Exhortation Its Gods will that we submit our selves that by this means we may stop bad mens mouthes that would if we did not obey speak ill of Professors and of the name of God and the Gospel it self For so is the will of God That Gods will ought to be that which should lead and binde us I have heretofore proved at large on the third Petition of the Lords-Prayer which as it should upon all other particulars so ought to prevail with us in this duty of obedience That with well doing ye may put to silence c. Of good works what they be and how needful they are I have spoken on verse 12. adde we here one end more Namely that Good works or a godly innocent life in obedience to Magistrates and all things else is of necessity to stop up the mouthes of bad minded persons that wait for offences Every one that professeth must know that he hath many eyes on him that watch him narrowly and some very badly minded our duty is to take away all matter of ill talk from them as if the wood be taken away the fire goeth out and if the water run not the Mill goes not By well-doing we stop up their mouthes as David did Sauls and Daniel his accusers Or if we cannot stop their mouthes but that they will needs talk yet that they may have no just cause to speak ill of us but though in general terms they make a railing yet being urged in particular to tell what we have done or with what they can chargeus or what sin we live in or what corruption we yield to which we strive not against they may be driven to silence This rebukes the wonderful
we know no Reason we should be subject to them He answereth you are free indeed I confess Christ hath purchased and that dearly a happy and blessed freedom for you but this as every other good thing may be abused and stretched beyond the reach thereof as you do this for it s not such a freedom as sets you at liberty to do what you list or to shake off Government and live at your pleasure and which is not to be used as a cloak of naughtiness and carnal liberty but you must use it as those that be freed from sin and the Devil but not from God and your obedience to him but to be his servants and so to obey him as in all things so in this amongst the rest even in obeying Magistracy which is one of his Commandments Here three things are considerable 1. The liberty of Christians As free 2. The abuse of Christian liberty not using your liberty as a cloak of maliciousness 3. The right use of it but as the servants of God all needful to be known that in a right maner we may use our Christian liberty to the glory of God our own good and the benefit of our brethren As free Freedom presupposeth bondage By nature we are all bound till we be freed through Christ. 1. We are all guilty of Adams sin born in Original sin infinitely defiled with actual rebellions whereby we stand under the wrath and curse of God and all evils in this world and that which is to come for ever There is no curse in all the Scripture threatned or executed or any other that God hath in his infinite store-house whereunto we are not lyable and daily subject God is just and no whit of this can be called back a fearful condition 2. We are all the very vassals of Satan and slaves of sin taken prisoners of him in the fall and we have no power of Soul nor part of body but are all fast bound to his will our understanding darkness it self our will altogether averse and rebellious to that that is good carried forcibly to all evil as are also our affections and other parts The Devil holds us as a Captain doth his Castle naturally he rules in our hearts at his pleasure till through Christ we be delivered out of this power of darkness He is the strong man that keeps the house till a stronger then he comes which is Christ alone We have no power to think a good thought to stir a finger in any good though about the matter of our Salvation Our wisdom is enmity against God All our thoughts are onely evil continually It s as impossible for a natural man to do any good as for a bramble to bear grapes or figs nay which is worse and makes up our bondage we cannot see we be in this case believe when we be told it desire to come out of it as being weary thereof nay we delight in it think it the onely liberty spend body goods name soul and all in the service of it the basest master and most cruel the basest work and most woful wages and this yet is worst that we like of it and liberty being offered we loath it No vassal among the Turks that hath been there never so long but yet retains a free minde he would be gone if he might or could tell how but such are not we we have no desire from Satan or sin our bondage being thus made known unto us we are a little the fitter to listen to the freedom here spoken of we being in this most woful bondage God of his infinite mercy found out a way a strange way to free us and that was by Jesus Christ who hath procured our liberty and makes us free This is called Christian liberty because it s purchased by Christ for Christians namely Believers and no others Its a Spiritual and holy freedom not Civil such as the Jews looked for even great advancement in an earthly Kingdom or the Anabaptists dream of which shake off Magistracy nor Carnal such as that of the Libertines which live as they list in all silthiness and procured it is by Christ alone no other could do it It stands in these four things 1. Through Christ we are freed from the wrath and curse of God and all the punishment of our sins here and hereafter and this he hath done by his precious blood having redeemed us and became also a curse for us He was arraigned before a worldly Judge that we might not be arraigned before the Judge of the whole world He was condemned that we might be absolved He dyed that we might live He hath become our surety and so freed us from the wrath and justice of God and his payment was most royal because he was God and by his Resurrection he declared that it was full and perfect So that now to all that believe in him there is no condemnation It hath nothing to do with them for though God be just and will have it once paid yet not unjust to require it twice 2. We are freed from the service of Sin and the Devil which he hath done by the vertue of his Word and holy Spirit working faith in our hearts So Regenerating and Sanctifying us washing us in his blood enlightening our understandings renewing our wills reforming our affections and whole man working a quite change from that was before an hatred of the sin that before was onely loved a love to the good that before was not regarded yea of all sin and of all good with some power to resist and overcome the one and perform the other so that though Satan tempt us yet shall he not have us at command as before though our heart and flesh lust after evil yet the Spirit resisteth it and provoketh to good and sin reigneth in us no longer Thus were Zacheus the Jaylor and Mary Magdalene quite altered from that they were before So among our selves through Gods goodness they that understood nothing to purpose are now enlightened and ashamed of themselves in respect of their former conversation hate their sins and old companions and are turned to love God and to delight in his Word Saints Prayer good Duties have tongues that cannot now speak for their liyes as before but are ready to speak gracious words which before they could not and where before they were lame to any good now they are active and can finde their legs now to carry them to goodness but we are only thus freed in part we cannot do what we would as we would and oftentimes also we do also what we would not yet shall we draw vertue from God by his Spirit in the daily use of the Word Sacraments and Prayer to be more and more freed therefrom till at last we shall attain the same even perfect freedom in glory for ever 3. We are freed from the rigor
arguments from the Word to be assured thereof Is not this fearful It s time for us to awaken our selves and to ransack our Evidences weak holds will vanish when strong temptations come O get we the shield of Faith which will quench all the fiery darts of the Devil He is such an adversary that we had need be throughly armed being to encounter with him And not using your liberty for a cloak of maliciousness Here 's the abuse of Christian liberty They were freed indeed but he would not they should stretch their liberty further then was meer or abuse it any way as a cloak and cover for any licentiousness or naughtiness whatsoever Here note That Through the evil heart and corrupt nature of man not onely the creatures of God but even his holy Ordinances and the very best things are subject to be abused The Gospel was foolishness to the world and Christ Jesus himself a stone whereat many did stumble Thus the Doctrine of Predestination many turn to a desperate course of doing what they list The Doctrine of Gods great mercy most take as an emboldening to sin so is the Doctrine of Justification by Faith onely and of Christian liberty abused unto licentiousness Even the Apostles writings were by some wrested to their own condemnation 1. Seeing our nature is so apt to abuse such things it behoves the Ministers of God to pray to God for wisdom that they may deliver wisely and warily as all points of Doctrine so especially those that are most apt to be abused They must so handle the Doctrine of Gods judgements against the wicked that the godly humble be not dismaid and so comfort the godly that the wicked be not emboldened but each have his portion that 's due to him 2. This rebuketh as in general all such as shall thus abuse any holy things of God so in particular all abusers of Christian liberty whether such as turn it into carnal licentiousness as the Familists and Libertines and too too many in this Land in solemnizing the Feast of our Saviors Nativity or such as turn it into civil liberty and freedom from civil subjection as of old the Jews which looked for earthly priviledges and immunities by Christ and of late the Anabaptists How many hearing that we are freed by Christ from the rigor of the Law make no more account of it as though a believer freed from the curse and rigor of it were not yet under it while he lives How many make Religion a cloak for their naughtiness and whoredoms being very diligent at Sermons and outwardly very devout that they might be the less suspected as the Scribes and Pharisees which devoured widows houses and under colour made long prayers How many hearing that the Ceremonial Law is abrogated by Christ will not therefore read any part thereof nay scarce any of the Old Testament shaking off the Testimonies cited out of it ignorantly saying O the old Law is abolished How many now hearing that we be not under the bondage of any thing indifferent rush out into all excessive and vile abuse of the same without keeping any bounds or going by any rule They will eat and drink excessively at all times wear what apparel they list without respect of their degree for the matter of it or the fashion for the maner So for recreations they dare run unto those that be unlawful and use those that be lawful without all bounds of moderation But of the use of things indifferent there be three restrainers Gods Words The Laws of Magistrates and the rule of Charity Gods Word where are rules whereby to guide us in the use of things indifferent as that they be decent of good report done to edifying used in sobriety and modestly tend to the glory of God and to make us fitter for duties The Laws of Magistrates whether Civil or Ecclesiastical for if they command in things indifferent and be so in their use also as well as their nature and be according to the rules of the Word then they are by the Magistrates commandment made necessary as for abstinence from flesh not for Religion but civil respects So if they forbid men to wear silk upon some special causes or to hunt within such a compass these were before indifferent but now necessary The rule of charity we must not use indifferent things to the offence of our weak brother or to cause him stumble or hinder him any way in the course of his Salvation Indeed for obstinate ones that will not be perswaded we are not bound to respect them as Paul that was content for the week Jews to circumcise Timothy would not after because of their obstinacy consent that Titus should be circumcised Our Christian liberty is an holy thing precious indeed and dear O let 's not abuse it let 's not suffer our selves to be intangled again with sin or the works of the Devil and fashions of the world from which Christ hath freed us Neither let us suffer our selves to be made the Servants of men or to be brought into subjection of mens Traditions or the superstitious use of things indifferent as the Papists thus hold poor people in bondage it cost Christ a dear price to purchase our freedom Contrarily Take heed we abuse it not to wantonness and licentiousness but use it to the glory of God our own good and the benefit of our Brother Remember we also that our freedom by Christ doth not exempt us from subjection to Magistrates Christian liberty and civil subjection may well stand together Even Christ himself and his Apostles were subject unto the higher powers neither hath he purchased liberty for any to do hurt or cross his Fathers order But as the servants of God Here 's the right use of Christian liberty we must use it as Gods servants that are freed from sin to serve him in obedience to all his commandments and this of subjection among the rest A Christian though he be free yet is he a Servant still He is freed from Sin Hell Damnation and the Devil to serve the Lord of Heaven and Earth an happy service a most blessed change A Christian is of all others the most free and yet the greatest Servant The greatest Christian the greatest Servant He that will be greatest let him be servant of all We must serve God in the duties of his worship both privately and publiquely and that zealously and we must serve men to the good of their souls and bodies by Admonition Exhortation Consolation Example and Prayer This is no bondage but the happiest liberty that may be Comfort and joy accompanies this service for the present whereof the end will be life everlasting Not to serve thus but to be under the service of sin is of all others the basest bondage As therefore we would serve the Lord with all our might and shake
off all tediousness and wearisomness that comes upon us in the performance of any duties whether private or publique and would zealously and chearfully run the way of his commandments do we consider our freedom who were sometimes the lackies of the Devil from what and by what price are we freed let 's remember what service we have done for sin in the days of our vanity and now as much or rather more for the Lord we thought it no burthen to sin all day long and must not now to be godly all the day long we have forgotten our meat for play and yet thought the time short yea have sate up whole Nights at Cards and Dice and have spent a good part of our Goods and taken great pains to do evil and should it now be irksome unto us to serve the Lord far be it from us Verse 17. Honor all men Love the brotherhood Fear God Honor the King THis Verse consists of four Branches whereof the former two concern the duties which we owe each to other which following upon that which we are to perform towards Magistrates implieth this much That To reverence and obey our Governors is not sufficient no not to make us good subjects except we also live well one with another for as the members both of the Natural and Spiritual body are not onely coupled and joyned to the head but also each to other so accordingly are we in duty bound to both Not onely do Children obey their Parents Servants their Masters and Subjects their Governors but they must also live orderly and respectively between themselves one with another He that doth not thus cannot be a good Subject He that shall deal injuriously with his fellow-subjects wrongeth his Prince whose welfare dependeth on the multitude and flourishing state of his Subjects whether it be in body goods name or life he wrongeth his Prince I say if the party whom he harmeth be but an ordinary man much more if he be a true Christian being therefore one of his best Subjects This therefore condemneth all such as will stand in awe of Magistrates and keep out of their hands but for others they care not how much they wrong them How will some prophane desperate wretches of brazen faces by their songs and lying Libels misuse both rich and poor Ministers or others which cross them in their vile courses And are there not others close fisted like the rich man in the Gospel that will be careful to keep out of danger of the Magistrate and do their duties to them but despise all others partly blessing themselves in this that they live of no body are beholding to none have no need of any and partly of a base minde onely seeking themselves and regarding no body else oppressing and griping whomsoever they catch Neither of these be either good Christians or good Subjects Honor all men That is have regard and give due respect unto all whether they be Jews or Gentiles good or bad according to their places and that which is lovely and to be regarded in them contrary hereunto is contempt which as a thing not to be endured we are to avoid by all means Touching those whom we ought to honor they may be considered both as they are to us and as they are in themselves As they are to us they are either Superiors Equals or Inferiors all which we are to honor yea our very selves also Our Superiors whether in Wealth Wisdom Years This we must shew in these and the like particulars 1. To rise up before them 2. When they are coming towards us to go and meet them as Abraham did the three Angels and Solomon rose to meet Bathsheba 3. To bow as Abraham to the children of Heth and the rich man to our Savior Christ. 4. To give them the highest seat or place if we sit or the wall and the right hand if we walk Josephs brethren sate down according to their age 5. To give them liberty to speak in the first place Thus did Elihu we must not be full of words in the company of our Superiors 6. To give titles of reverence that we owe to them so did Sarah to Abraham Calling him Lord as Hanna did to Eli and the yong man in the Gospel coming to our Savior Christ called him Good Master We must give every man his due honor to whom honor belongeth Our Equals 1. In esteeming them better then our selves without contention or vain glory This is indeed one of the hardest things in the world because of the pride that is naturally in us but if we look for this grace of humility it may be obtained even by seeing others vertues and our own frailties and infirmities we shall come to this in truth esteeming others better then our selves 2. We must in giving honor go one before another modesty is a great cherisher of love neither is there a more deadly poison to peace and agreement nor greater mean to stir up contention and hatred then when any shal think themselves despised What a folly and madness is it in numbers that so strive for seats and places or that sometimes they cannot contain even in the publique and holy place to justle for the wall or the way What deadly hatred ariseth between many about such things that they can never be reconciled Alas This is not the way to honor as which flieth further from those that do most run after it If in modesty we would yield rather then contend either our adversaries would yield to us or if not yet the wise would commend us and disallow them Our Inferiors we must without all contempt in meekness of Spirit respect them as Brethren as our own flesh one God made them and us and of one mold and matter they may belong to God and be heirs of glory as well as we Besides as the meanest member of the body could not be spared so could not we be without them they toil dig delve card spin c. Thus will they do their duty the more chearfully and bear the place of their Inferiority when they shall see themselves though mean yet not despised which else might occasion in them discontent and impatience and increase their burthen which they do already think to be heavy enough we must be so far from being harsh cruel or strange to them as that we ought to hear them speak and regard their counsel if they be persons of understanding and good carriage as often as the Lord-will let an Inferior see that which the Superior doth not that the one may regard the other Naaman the Syrian hearkened to the counsel of his Servant to his great good neither did Job despise the cause of his Servants when they contended with him True it is Superiors are not to lose the places God hath set them in neither are bound to
set up their Inferiors in them yet are they to use them kindely and with respect Yea a man is bound to honor himself for he is the workmanship of God he may not therefore defile or abuse himself at his pleasure He must therefore keep his hands free from cruelty and oppression his tongue from lying swearing railing mocking as his whole body from evil and filthiness Its Gods will that we should possess our vessels in holiness and honor we must not disgrace or deface the work of the Lord they that thus do shall not enter into Heaven for no unclean thing shall come there And as we desire to procure honor unto our selves we must labor in all things to honor God and in all our doings aym at his glory them that thus do God will honor Contrarily they that seek themselves and not God in that that they do living even openly to his dishonor and not regarding at all to glorifie him disgrace and shame shall be cast on them the honor they seek flies furthest from them yea such have often fearful and shameful ends Dishonoring God he dishonoreth them and as we are to labor to be approved of God so also to have good report in the Church of God for a good name is greatly to be respected is of much worth and an especial blessing of God Thus as men are to us As they are in themselves they are either good oâ— bad both which we are to honor Honor all men saith the Apostle good bad Jews Gentiles Believers Unbelievers Regenerate Unregenerate Christians Pagans c. for the good there is no doubt and that is to be spoken of in the next Exhortation but the doubt and difficulty is of the bad how and why we must honor them We must have a good respect to all though not to all alike and there are none so bad but there is something in them to be regarded some scratch of Gods image if ancient men an image of Gods eternity reverence that and speak to them as to aged men if wealthy an image of Gods infinite abundance if wise to manage matters of the world reverence Gods wisdom if a Father or Master an image of Gods Fatherhood and Authority Besides they have many active parts of good use for Peace or War by Sea and Land are skilful in the Tongues in Arts and Sciences are Civil Kinde Courteous Pitiful and the like for every of which we are to honor them to reverence them to give them their due so much as in us lies living peaceably with them In their prosperity we must use them friendly in all points of Neighborhood Lending Borrowing Commercing Dealing Justly and Righteously with them to bring them to the love of Religion in their adversity we must be helpful to them if hungry give them meat if thirsty drink if naked raiment at all times give them a good example pray for them and give them their due for any thing that 's in them that they may see themselves regarded not despised and so keep peace holding out contention which is the floodgate of all evil Thus dealing well with them and walking wisely towards them we may bring them in time to a liking and love of Religion 1. Therefore for Christians let them not reject men altogether whom they see to be bad but give them their due we know not what good may come by our amiable and wise carriage towards them but if we shall despise them we do thereby harden them against us and Religion too 2. For them that be yet carnal let them labor for grace which deserves true and large honor If God will have you regarded for your natural parts how will both he himself honor you and cause you also to be honored of others having grace ye see Christians use you kindely and respectively for your common and natural gifts O how should they embrace you if they saw the lively image of God in you Love the Brotherhood More especially he now teacheth our duties to godly men to the true servants of God These we must embrace with an intire and hearty affection we must love all and do good unto all but especially unto the Brotherhood brotherly kindeness which is a very natural and intire inward affection is due to the children of God Speak we first of love to their persons then to their fellowship and Company For their persons We must love them with a more then ordinary affection The more lively we observe Gods image to be in any the more we must love such others we are not bound to love with the like affections Those did David love in such did he delight a fit patern for our imitation We must love such 1. Because of their nearness to us if we belong to God They are our Brethren we have the same Father God the same Mother the Church of God born of the same immortal seed nourished up with the same sincere milk of the Word have the same Sacraments the same Savior our eldest Brother Christ Jesus and look also for the same Inheritance in Heaven and is not this very near They are also members of the same body that we be fellow-members with us and of the same Houshold and Family even the Houshold of Faith 2. In respect of their excellency They are washed in Christs Blood covered with his righteousness are more glorious then the Sun endued with the sanctifying Spirit have Angels to their attendants all the Creatures theirs they live under the hope of eternal glory the world was made for them and abides for their sakes If a man saw the honor of a Christian and Childe of God he would fall down before him and kiss the ground he stands on 3. For that they are in great favor with God He loves them dearly and hath rebuked even Kings for their sakes He that toucheth them toucheth the apple of his eye Now those whom God loves we should also love yea whatsoever is done to them good or ill he counts it as done to himself 1. This rebuketh those that are so far from thus affecting them as that of all persons they cannot away with them but mock them as Ishmael did Isaac and Michol David but rail on them as Shimei tell Tales of them as Doeg persecute them as Saul seek to entrap them as the Scribes Pharisees and Herodians yea and like Judas betray them of this sort all places are full neither is there any so base in a Town or so ignorant that he cannot say the Lords-Prayer but he can mock and rail on them that make conscience of their ways yea the Devil is such a cunning School-master as that though we can beat nothing into some mens heads they be so blockish yet the Devil can teach them to be very expert to jest at them that fear God and this hath ever been the fashion of the world
it s not the glory of Serving-men to make those drunk whom they can get into the Cellar and thereupon rejoyce Poor woful Creatures that little think that for this they shall one day come to Judgement and their jollity be requited with everlasting torments in Hell If they must answer for every idle word and for such pleasures though in themselves not unlawful wherein they have regarded neither time place person measure nor end how much more for their wicked companionship in Swearing Blaspheming filthy talking Prophaning the Lords-day and the like Such would one day give the whole world if they had it for one hour to repent but in vain They now treasure up wrath to themselves and as they now delight in evil company so shall it be said unto them Go ye cursed of my Father c. There there shall they enjoy their company in whom they have so much delighted but to their further Torment 3. It rebuketh a marvellous fault in Christians that so little regard one another so seldom meet together or when they do spend the time to small purpose not edifying one another as they should do Some through Pride are so conceited of their parts as if they did not stand in need of any as others think themselves too good to converse with any and others through covetousness will not spare any time this way But time was when Christians made much one of another and often in simplicity and plain-heartedness met together to talk of good things and to further and strengthen one another and then Religion prospered and people grew in grace but now though there be more knowledge there is less zeal and true-heartedness and this is the cause of the decay of goodness amongst ancienter Christians when the brands are pulled in sunder and the heat decays the fire goes out Welfare our yonger Christians which cling together Beware you that have been long professors lest they that set out after you outstrip you and go far before you which many may see to your shame O is it not pitiful that when Christians meet the time should be spent in worldly talk without neâ—d or in vain idle frothy talk of News or other folks matters and things of no edifying This comes to pass sometimes through want of matter their hearts being barren of good things sometimes for that their hearts and mindes are earthy and delight not in those things Hence it cometh to pass that Christians become the worse one for anothers company not a few leaving an ill example and savor behinde them to the poysoning of others this is hard in Christians let us strive by all means that this may be amended To this end these Rules are to be observed by Christians in their private meetings 1. That they do not hereby neglect their Callings to the hinderance of their families except it be an extraordinary case of heaviness of minde when a poor soul for a while will borrow a little of the body as he hath beguiled the soul before so to procure comfort for thus shall they open the mouthes of bad people against Religion as if it made men idle 2. Break up at reasonable times and that for avoiding of offence especially if there be other then our own Family yet as often we sit up till midnight at Cards c. so at some times we may take more liberty herein 3. Keep within bounds for the business in hand they must not meddle above their reach as some in expounding the Scriptures plunge themselves over head and ears they must wade as the Lamb as far as they see ground to presume further is dangerous and leadeth into Error besides the abuse of Scripture Neither must they meddle with Church-Government and matters of controversie it s the Devils policy to set such things abroach to hinder more profitable matter and that there may be jangling no godly edifying In stead of these they must confer about points lately heard or about their own spiritual conditions doubts temptations and the like or about the lets and means of faith c. 4. Though there should fall out some differences yet they must not fall out in wrangling and contention but though they are in the right break off for the time to avoid contention Neither must any be so conceited as to stand upon their own wit and skill but refer themselves unto those which have their senses exercised to discern between truth and error 5. That none desire to have all the speech but be willing also to hear others for some that are not so forward in speech may yet put in his part to as good purpose as they that think well of themselves 6. That they avoid medling with other folks matters or censuring others this is an ill use of meeting together especially their Ministers Sermons wherein they should take every thing well that may be so taken and before they blame any thing they must be sure they understand and are not deceived or mistaken yea and then it must rather be humility to inform one another then to censure them with over-much harshness and boldness and to blaze the same abroad to their disgrace Many through their indiscretion do their Ministers much hurt and put them into strange courses of invectives whom in meekness they might easily win and so mar a good cause with ill handling Thus of their Fellowship Fear God This is the fountain whence as well the forementioned duties flow as those which follow and all other must be performed They must be such as will stand with the fear service and duty we owe unto God But God is perfectly good and we are to fear nothing but that which is evil We must fear to offend God and stand in awe of him This is not slavish in respect of punishment either inflicted or threatned such as Ahabs Belshazzars c. but Filial which cometh of love especially yet with consideration also of his Majesty Glory and Greatness This is often commanded and throughout the whole Scriptures highly commended as being the beginning of wisdom the whole duty of man a spur to obedience whereof these are infallible signs To hate sin and depart from evil every sin the inward as well as the outward secret sins as well as open such as might seem advantagious as well as others unlike those which will say thereof It s nought indeed and we should not do it but flesh and blood is frail God help and so living in it To keep the Commandments all the Commandments all the Commandments always yea always with delight To tremble at the Word as also at his judgements The want of this is the floodgate of all Iniquity Prophaneness Security Hypocrisie and hardness of heart utter Enemies hereunto This is the preserver of the heart against evil and temptations a main provoker unto that which is good when we would yield unto this or that temptation commit this or that
evil slubber over this or that duty up starts the fear of God and saith Nay that must not be yielded to O the marvellous priviledges and sweet promises annexed hereunto Such as fear God need fear neither Hell Death Devil nor Judgement they need not fear Poverty Sickness or Persecution for either they shall not befal them or be sanctified to them O how should we labor to encrease herein by considering Gods greatness and our base poverty together with his justice against sin throughout all ages yea considering his wonderful goodness in himself to the Land to our selves both for soul and body who is not to fear such a glorious such a merciful God but notwithstanding both of his mercies and judgements plentifully manifested who doth truly fear him There 's indeed little fear of God in the world in England in most of our Towns O the fearful condition of such they have cause to fear all things they see as if all did conspire their ruine which also sometimes falls out as the Lord threatned by Moses Were not people hardened bold nay desperate they would not thus shake off Gods fear O let such haste out of this case O labor to get assurance of the pardon of your sins and so turn to God and walk in his fear Go not away hence to live loosly any more as heretofore you have done but fear the great Lord of Heaven and earth who is able to plague you both in Body Mindes Goods Children here and hereafter rear him that hath made thee fed thee and kept thee out of Hell and hath been so good to thee every way yea and will yet do more to thee if thou turn to him Honor the King For the coherence of these words with the former Note we 1. That the duties to God and our Neighbor the duties of the first and second Table are to accompany one another they must not be sundred God hath knit them and they must go together He that loveth God must love his brother also The second is like the first promises are annexed to the performance of both punishments threatned for the breach of either He that commandeth the one enjoyned also the other 1. This rebuketh such as make shew of great zeal in the duties to God and of his worship but in the mean time make no conscience of Deceiving Oppression Falshood Backbiting Idleness and the like break their word and promises wrong men in their bodies goods chastity good-names whatsoever such make their Religion is vain The Prophets cryed down such hypocrites in their times there 's now no less cause so to do Let men joyn both duties together and justifie the truth of the one by the other else as we commonly say He that will swear will lye he that will lye will swear he that makes no conscience of his duty towards his Neighbor makes no conscience of his towards God This rebuketh also such as are very civil and just in their dealings sure of their word and kinde neighbors and yet make no conscience of the duties of the first Table regard not the Word Sacraments Prayer publike or private the observation of the Lords-day and the like O they delight not in these they savor not of such things Howsoever the world count such right honest men yet is God little beholding to them What though they give men their due if they defraud God of his what though they steal not from men if they rob God of his Sabbaths and times of worship which he challengeth as his converting the same to their private uses Let the world think as well and as highly of these as they will wherein they do well they are to be well thought of they are not such as can abide the tryal of the Word neither shall be able to stand before God on the great day but as they have sundered that which God hath coupled so will he if they repent not sunder them for ever from his Kingdom 2. That the knowledge and fear of God is the fountain of all our duties to men in their several places none can be a good servant indeed a through good servant one to be trusted with business of weight with hope of blessing and success as Eleazer Abrahams servant but such a one as feareth God So according to the Text no man can truly honor the King and be an absolute good subject except he fear God no man will honor him from his heart as he ought nor obey him for conscience sake nor pay duties chearfully venture his life for him faithfully and pray for him heartily but such as fear God This is the onely sure bridle all others of credit fear c. will break to keep people in duty where this hath been wanting there have been mutinies and risings yea what else can be expected where this bears not sway 1. Let all that fear God shew it in their several places by the performance of their duties to men especially of subjection to their Governors that so they may bring the same in esteem and procure credit thereto 2. Would any be good Subjects let them begin at the right end perform their duties in the right maner even for conscience sake as being required of God Thus shall the Prince be much the better for them and they themselves have comfort in the performance of the same Thus shall not they dare fail herein for fear of the highest whereas worldly men perform theirs meerly for fear of men 3. Magistrates are to trust those most which do most fear God and accordingly to use them kindely and countenance them as being indeed their most loyal Subjects yea to further the Gospel what in them lies whereby people may be brought to fear God that so they may prove true and loyal to themselves and so adde strength to the Kingdom Thus of the coherence For the words themselves Honor the King I have already spoken at large of the duty contained herein Know we onely that by the King here is meant Caesar who was an Heathen Emperor one that intruded himself ruled tyrannously and was an Idolater and by Honor not Divine and Religious honor for that is due to God alone but Civil worship and honor The difference between those is not in the outward gesture of the body or bowing the knee but in the intention of the minde Divine is when we bow both knee and heart and soul to God and that for his own sake as the Lord of Heaven and Earth and the Author of all good to us to whom we pray when we want it and whom we praise as the Author of any mercy for soul or body Civil is when bowing the knee yea and the affection of the minde to men we do it yet for the Lords sake and as the Lords instruments and whom he hath set over us for good as excelling us in gifts and graces to whom we
present Supplications as the instruments of God to convey many good things to us and accordingly render thanks for the same yet must not we attribute to them any thing proper to God as Herods and Nebuchadnezzars flatterers did which the three Children and Daniel refused As our duties to them must flow from the fear of God so must the same Rule direct and square them so that they neither come too short nor go too far Under this honor is understood the inward reverence in heart to be declared outwardly by obedience to all their godly Commandments chearfulness in payments prayer and thanksgiving c. Now if all this be due to a wicked King as here and now to be performed of us if we had a wicked King what then is to be done of us to such a King as God hath bestowed on us a natural Prince and of our own Nation as it were lineally descended of the ancient Kings of our own Realm and a Christian King that maintains the Gospel and sets against Popery a King honored of God with so rare gifts and vertues with so peaceable an entrance and such an hopeful Posterity c. O do we honor him reverence him be thankful for him pray for him chearfully pay such Taxes and Subsidies as shall be imposed on us for the maintenance of his Royall Pomp and Charge to the encouragement of others Verse 18. Servants be subject to your Masters with all fear not onely to the good and gentle but also to the froward NOw of the duties of another sort of Inferiors to another kinde of Superiors namely of Servants all Servants whether Men-servants or Maid-servants to their Masters Dames and Mistresses too they must be subject to them that is not onely content themselves with the place of Inferiority they are in giving them the place of their Superiority but to perform all duties to them which they may justly challenge and that from a reverend respect of them and of their place and that not onely if they be good and gentle of the best natures and that use them well but also if even they be froward or such as use them ill Before I come unto the words in particular note we two or three generals 1. The exactness and absoluteness of the Word of God It teacheth us in all things how to carry our selves No mans place so mean no action so common eating drinking sleeping c. none so mean in the meanest calling but the Word reacheth thereto and giveth direction therein It s a Schoolmaster able to convince teach instruct correct all It s as an Apothecaries shop throughly furnished It s like a pure Fountain that sends water by pipes not onely into the chief rooms but even into the meanest It doth noth onely instruct us in our duties towards God but towards â—o our Neighbors also towards our Superiors towards those that are set over us though in an inferior degree This teacheth every man to search the Scriptures and to labor to be acquainted therewith and to make them their Counsellors and Guides A light and lanthorn to their feet They must also hear them opened by Preaching for their fuller understanding thereof If any shall say What shall I do at Church I am a poor Wench in the Kitchin I am a poor Plow-boy its fit for my Master to go c. Know that its fit and needful for thee also so to do not onely because thou hast a soul to save as well as thy Master but that thou maist learn to become thy place and do thy duty aright 2. How Ministers ought to have a care of and stoop to the lowest and meanest of their charge The Apostle Paul in the midst of all his great businesses travels and cares yet in no Epistle lightly forgets to teach Servants their duties towards their Masters that so doing their duty they may adorn the Gospel Thus doth our Apostle here and thus must we do in our places A faithful shepherd will not willingly lose any of his sheep but tender them all and we must be so careful as to be free from the blood of every one True it is that Masters must not turn this off from themselves and put it wholly on the Ministers but do their duty to the uttermost pressing upon them at home what they hear publikely taught both which are little enough yet must the Ministers also speak to the understanding and apply themselves to the capacity of the meanest accordingly taking care that they come not to the Sacrament hand over head 3. That not onely the Church and Common-wealth but even particular families are to be well ordered and look'd to as from whence will flow either good or ill They that be good in their families will be good abroad in what place soever they be set if the Master be godly at home he will be a good Parishioner a good Subject so their Children and Servants What 's the cause of so much disorder abroad every where even for that there be so few families in any good order and government Thus in general Servants be subject to your masters with all fear c. Here three things are observable 1. The duty to be performed 2. The maner 3. Towards whom where's the removal of a secret Objection shewing that Servants must be subject even to them that use them hardly and deal most injuriously with them Touching the duty to be pâ—rformed and the maner thereof I have heretofore spoken at large in handling the fifth Commandment It proceeds from that reverent respect which they have of their Masters and the parties set over them by God in his wise and merciful providence If they do inwardly reverence them from their hearts and see God in them and the face and image of God in their face they will also outwardly declare the same by their obedience faithfulness care diligence and the like 1. This condemneth the monstrous insolency of youth in these our days which can abide no yoke of good Government daily bewraying their want of inward reverence by the fruits thereof in their countenances gestures words behavior blazing abroad their Masters infirmities and the like How many even of professors set light by their Masters vilifying their persons slighting their gifts and use them basely especially if they be poor 2. Let Servants repent for this want of reverence know whatsoever is done against their Masters is against God himself whose Deputies their Masters are yea let them amend this and learn to reverence their Masters so shall they perform all the other duties they owe them have you failed heretofore make more conscience for the time to come and do your duties chearfully without grudging for your state is by far better then their 's to whom the Apostle wrote of whom many were bondmen and slaves whom their Masters might have almost used at their pleasures or their's now
the offence against God nor the quality of the fault not the best way to bring them to amendment but following the rage and fury of their own hearts God will call them to an account for the same He forbiddeth cruelty against beasts much more against those that are made according to his own image They were or are the children of others though now your servants to whom being fatherless you had need be the more merciful and may not your children also be servants Do you to other mens children as you would others should deal with yours are they not also your own flesh and it may be as dearly bought with the blood of Christ as your selves Though you are to keep a good strait hand over your servants yet must it be with moderation 2. If servants be bound thus to carry themselves towards bad Masters how much more then to the good and gentle to such as are careful of their good every way to such as give them good counsel instruct them bring them to good duties give them that 's fit for them teach them their trade and govern them with moderation What shall we say then to the servants of our times that have such Masters and Dames and yet be unfaithful lazy and negligent Where shall these appear assuredly it s no small favor to be under such Governors the times we live in are grown to a strange pass In times past about twenty or thirty years ago when the light alas was dim what diligent and painful servants were there who would tarry at least seven or ten years in an house whereas now they are so unruly that no house can hold them long they finde fault for the most part when there 's no cause Formerly servants were careful to please their Governors and glad if they could and would accept of their endeavors and be pleased with them but now Masters and Dames are fain to please their servants if they can do any thing they be so teachy and masterly as they may not be spoken to belike the course of things must be turned the order of nature perverted Masters must be as servants to please and servants as Masters to do what they list Hath God honored the servants of these times with the Gospel denyed to former ages and do they thus requite God and profit by it will it not be to their further condemnation The monstrous pride of youths is the cause of all this disorder the peace and plenty that God hath given us hath so lift them up as they have forgotten the ancient simplicity and plainnefs that was heretofore and have their mindes so high set as their study is to prank up themselves brave and get gay clothes to keep company and have their swing this they minde and not their business If they thus continue they shall never be worth a servant themselves or else shall be plagued with such as themselves were nay who knows whether for their pride and unconscionableness they may not come to rags and a bit of bread 3. Now what is here required of servants towards bad Masters must also be performed by us to those we have any way to deal withal Thus Subjects are to do the duties of Subjects towards their Princes though they should be Tyrants or deal hardly with them Thus though we live by neighbors that be untoward and contentious we must live quietly Thus must husbands wives live together We must not be overcome of evil but overcome evil with goodness God hath no where bid us do to others as they do to us that 's the leaven of the Scribes and Pharisees but to love our enemies and to do good to them that hate us c. yet must not this hearten any to be bad but every man must make his Neighbors yoke as easie as he can not laying too much upon him They must not say as some husbands to their wives they must do their duties to us whatsoever we be What! are you so cunning indeed know you so well other folks duties and your own no better you should know your own duties best How great then is their sin that cannot live with good Neighbors How great that wives that having a kinde and careful husband is ever fretting complaining and vexing him How great that husbands that having a loving dutiful careful wife doth not use her kindely but hoggishly yea it may be loveth others better He that cannot live with bad ones and do his duty is scarce a good Christian but he that cannot do his duty to good ones is not so good as an Heathen and a Publican Verse 19. For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully NOw follow the Reasons to perswade to patient suffering of the hard dealing of unconscionable Masters and needful it was to use a great many Reasons to perswade to such a duty being so hard to nature which accordingly he doth If you do so and do as you ought you please God and its acceptable to him as the word is translated in the following verse for being referred to God we can do nothing thank-worthy to God when we have done all we are unprofitable servants but we may do that which by Jesus Christ may be acceptable to him This is the first Reason Whence may be noted That To enforce the performance of any duty how difficult soever this is enough that its pleasing to God that 's to be lookt at of us in all our life and actions Hereby the Apostle exhorts Children to perform their duties to their Parents as all to do good and to distribute What Tenant would not be glad to do that which will please his Landlord or a Subject that which will please his Prince And should not we readily do such things as will please God yea if it should be to the laying down of our lives Is not he the Soveraign Lord of the whole world that made us and all things Hath not he as he is most holy pure and good in himself been admirably merciful to us Is not his will a right will Is he not pleased with that which is good Doth any thing displease him but sin Should we not do that which is pleasing to him though difficult Should we not fly from that which displeaseth him though we might get thousands by it If we please him hath he not a Kingdom for us If we displease him is he not a consuming fire Oh! this may make us hang down our heads that we are no more careful to please such a great and good God Alas if a thing have any difficulty we pass it off though the doing thereof would please God never so well Oh! why do we not pray oftner and with better affection why hear we not the Word more diligently why are we not more heavenly minded more patient more liberal would not God be pleased herewith and is there
any thing better becoming us then to please God with all our might Hath he not made us and chosen us to life before the world given his Son to dye for us and save us given us his Gospel and Spirit hath prepared a Kingdom for us and will we not please him yea if a thing stand with our profit though we know it will displease him can we be content to do it O that we should offend so good a God and so merciful a Father as he hath been unto us O do we endeavor to please him whosoever be thereat displeased whatsoever we lose or whatsoever trouble we bring upon us But O the monstrous course of this world that of all things cannot abide what pleaseth God! that so live as if God had nothing to do with them as if they were neither in his debt nor danger as if they were not afraid of them or he could do them no hurt Are you not woful creatures that thus abuse God Are you not in his debt Who gave you these Bodies and Souls who fashioned them whence was it that you were not Toads Monsters mad persons and fools who hath maintained your lives who hath kept you that you have not been ere this consumed or are not now in hell Art thou not in his debt who hath let thee live under the Gospel the means of saving thee denyed to most of the world Should you not then please him Art thou not in his danger Cannot he make the earth to swallow thee the worms to eat thee up Can he not smite thee with an incurable disease in thy bowels Can he not strike thee with madness cast thee upon thy bed and there forsake thee and give thee up to a desperate minde Is he not able to send thee to Hell ere night Can he not make every joynt of thy body every tooth of thy head so to torment thee that thou shalt be weary of thy life Canst thou promise thy meat shall nourish thee or that when thou lyest down thou shalt have one wink of sleep for pain of body or vexation of minde or shalt ever rise again When there is the greatest hope of fruit cannot he in one night by a Frost destroy it all Do we not stand at his courtesie for every shower of Rain for the Bread we eat and every thing else and should we not then please him If he smile on us whose frown need we regard If he frown whose smiles can do us good Who can stand before him when he is angry He rendeth the rocks and maketh the mountains to tremble O that any through fear or to procure the favor of any or for any other by-respects should displease him For this is thank-worthy or acceptable Whence note that The actions of Gods Children done as they ought and may be done are pleasing to God howsoever they are not as the Papists from this and the like places affirm Meritorious They are pleasing to God as being done by such as are justified by Faith in Christ the weaknesses of their actions being covered in his Death and Obedience 1. This is a great comfort unto all such as can prove themselves Gods Children and strive to do their duty in the best maner they can though the same be done weakly yet being done in truth is pleasing to God then which what greater joy comfort and encouragement unto any duty can be wished 2. This may be a terror to all that cannot prove themselves justified persons they never did that thing throughout their whole lives that pleased God A carnal man can no more make a good action then a Painter or Carver can make a living man The actions of unregenerate men want a soul. Till a mans person please God which is not till he be justified through Christ his actions cannot but displease him Even the sacrifice and prayer of the wicked is abomination before him What joy can a man have when being old and full of years he cannot truly approve that ever he spake thought or did that which was good Did men believe this they would endeavor with all speed to come out of their unregenerate condition If a man for conscience towards God endure grief c. Here he shews the maner how servants must do their duty to such unconscionable Masters even for conscience towards God because God so requires the same for if servants should bear quietly with such a Master and do their duty because they know no remedy know not how to help themselves or know that though he be wondrous hasty and boisterous yet to them that can bear with him and let him alone he will be good and bountiful whoso do their duties I say for such respects please not God neither shall have any reward with him what we do for conscience towards God is pleasing to him not otherwise whoso looketh asquint at profit pleasure honor credit favor of this or that man or the like is far from pleasing God whoso doth for conscience sake may with comfort look up to God in life and in death This rebuketh the common sort which do many duties and abstain from many sins but not in a right maner for carnal and sinister respects and not for conscience towards God Such hypocrites shall have their portion with the hypocrites Q. How may we know whether we do our duties for conscience sake or not A. By these Notes 1. If we make most conscience of the greatest things first and then of less in their place and so of the greatest sins for God hates greatest sins most as in Dâ—â—id of whom it s said He walked in uprightness all his days saving in the matter of Uriah He had other faults rashness towards Nabal pride in numbring the people rashness to believe Zibah yet that against Uriah was the worst of all Greatest sins rob God most of his glory do most disgrace the Gospel make greatest wounds in our souls procure most numbness and hardness of heart and greatest outward punishment we must make conscience of all but especially of the greatest Such as seem very earnest against some small things and make no account of greater are Hypocrites like the Scribes and Pharisees which strained at a gâ—at but swallowed a Camel Such were the high Priests they made conscience of putting the thirty pieces of silver into the treasury which Judas returned to them but made no conscience of putting Christ to death They made Conscience of going to the Common-Hall least they should be defiled and made unfit for the Passover who yet made no conscience of shedding innocent blood So the Papists stands altogether upon meats days and such trifles of their own devising making no conscience of Gods great Commandments of the 2 3 4 c. So many among our selves will speak very hardly of some small blemishes in a Professor and Oh! is this agreeable to Gods Word c. who
above all others Oh! it rebukes our cold serving him which will scarce lay down our lusts at his request who yet laid down his life for us our proud lusts revenging lusts covetous and worldly lusts unclean lusts c. O fearful unthankfulness And how hardly are we brought to do duties No forwardness therein negligence every way and when we do them how cold and careless are we O lamentable Is a cold drowsie service suitable to such a love as this we may be even ashamed herein And for suffering alas we have no will no not to endure a mock a frown of a great person we will make friendship with the world rather then to endure the least disgrace we will forbear many duties nay to keep company with Gods servants onely lest we should be counted Puritans How shall we then be able to go to Prison and death for the cause of Christ 3. To all that mourn in Sion to all that are heavy laden hungring after Christ Jesus and willing to take up his yoke and to all other Believers this is matter of most unspeakable consolation Their sins be gone and all the punishment due to them no punishment shall befal them here as on the ungodly no wrath or condemnation hereafter Their afflictions are merciful corrections to further their Salvation To them death is no death but a passage to life that whereupon their Souls are received into Heaven their bodies committed to the earth both which at the Resurrection shall be joyfully reunited O how should we walk worthy of this in all holiness and honesty But to all that shall not have part in Christ there remains unspeakable misery it had been good for them they had never been born they must bear their own burthen and sink to Hell there to be for ever and ever This will be the portion of most because so few receive Christ so few are humbled so many through pride and profaneness refuse to be guided by him O how few will cast away their lusts and yield up themselves to be ruled by him and his Word It will be most woful to the Turks Jews and Pagans that shall perish without Christ but yet of all others their judgement will be most fearful which have had him preached daily and by the Ministers of God have been so often besought to embrace him and yet have despised him would none of him Oh it will encrease their torment to consider that they had offer of Christ and many believed in him and were converted by the same Sermons whereat they themselves were no whit moved O this will fret hearts O le ts consider this we that live in this happy time One would think every man should receive and imbrace Christ Jesus but alas how few do this for them that do not it will be their undoing O give no rest unto your selves till you can get a discharge in and by Christ confess bewail crave pardon cry to God and resolve to turn to him The water is now stirring step into this Pool of Bethesda 4. This condemneth all false ways for Salvation for other then Christ never was any neither is or shall be therefore all that reject him as Jews and Turks or embrace him onely to halves as the Papists are in a fearful case as all among our selves that trust to any thing else besides him That we being dead to sin c. Another main end of Christs death and another great benefit redounding unto us thereby namely That he dyed for us not onely to free us from sins and wrath and damnation deserved thereby but also to kill sins in us to deliver us from the power thereof and to dissolve the works of the Devil in us that being dead unto sin we might live unto righteousness Of the words first in general then in particular In general note we thus much that For whomsoever Christ dyed he dyed to kill sin in them for he dyed not to free us of half our misery and leave us in the other half nor to be at a great deal of cost with us and for us and yet leave us in a case fit to do him no service as if one should ransom a man out of the Turks galleys and leave him in the midway but hath done all this that we might be fit to do him service thereupon giving us his Word and Spirit to humble us and so to change us that sin may be mortified in us and we made live He is not onely made of God unto us Redemption but also our Sanctification as he hath redeemed us so hath he purged us to be a peculiar people unto himself Christ affords both and from him we may as well look for the one as the other yea whosoever hath indeed his part in the one cannot be without the other and in token of our thankfulness we ought to labor by all means to shew forth this latter 1. This confutes that wicked slander of the Church of Rome We talk say they that we must be saved by Christs death and by Faith in him onely and not by any thing we can do and therefore that we set men at liberty to do what they list and open a gap to all licentiousness but as the Gospel is not a Doctrine of liberty so neither do we by preaching give way unto licentiousness The Gospel requires as strict obedience as the Law doth to every of Gods Commandments though not in extremity neither freeth it us from any duty to God or men yea teacheth us That denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world and that none have nor can have part in Christ which give not themselves to good works 2. This setteth forth the wonderful goodness of Christ Jesus that hath not onely freed us from Gods wrath and the punishment of our sins which is unspeakable goodness but hath appointed to give us his Spirit to free us from sin for if we should all our life here have lived after our own lusts or under the power of Satan what a base and woful life had this been that we might both in heart and body serve him in the works of holiness and a godly life 3. This condemneth all those that lay claim to the death of Christ and yet live in their sins and old lusts Numbers in these days have got this by the end They hope to be saved by Jesus Christ They be no Papists that look to be saved by their works but they believe in Jesus Christ with all their hearts and yet they are not washed from their old filthiness but abide still in security in all or some of their lusts But let such know they speak impossible things God hath joyned these two ends of Christs death and they divide them yea blasphemous things that Christ dyed to set men at liberty to live as they list O woful
present state They were once in a poor case in a piteous taking in a miserable and dangerous case but now through Gods mercy they were come home to Christ who most carefully did and would protect them to their Salvation Before they came to Christ their case was woful and dangerous as is the state of all unregenerate persons but now having taken hold of Christ their condition was safe happy as it s with all believers and penitent persons For ye were as sheep going astray Speak we first of the miserable state of all unregenerate men of all men without Christ they are as sheep going astray 1. Every Natural man is like a beast who is therefore in Scripture compared to several sorts of beasts for one ill quality or another as to Dogs for their malicious barking and biting at them they live with to Wolves for their greedy devouring of the poor to Lyons for their cruel tyranny to fat fat Bulls for their proud abuse of their prosperity to Hogs for their rude and unreverent base esteeming of Spiritual things as the Word and Sacraments and Gods Ministers to Foxes as Herod for their craft so to Horses and Mules for their ignorance and unruliness yea sometimes the beasts are preferred before them to shame them and sometimes they are sent to school to them nay all Gods Creatures are more serviceable then Man they obey God in their kind and abide in their first estate the Sun Moon and Stars obey God in their courses the huge Sea rageth and is calm at his bidding if he command it to stand as a wall it doth so to let Israel go through and will return again upon the same warrant and drown Pharaoh if God bid the Whale swallow Jonah and cast him up again it obeys him in both if he forbid the Lyons to touch Daniel they stir not though very hungry as the fire did not burn the three Children c. But man that should be best of all and for whom all were made as he for God yet walk stubbornly and rebelliously omitting what 's required of him and doing what 's again and again prohibited therefore God calls all Creatures to witness against man yea they are many times to set themselves against us as when the heavens become as brass and the earth as iron c. and to groan because of us as being weary of doing any further service to such as we are O how ought this to humble all that be such that know no mark of conversion or change in themselves from their unregenerate condition small cause hast thou to be proud the Horse thou ridest on is far better then thou art it doth that for which God did ordain it but thou doest not that which the Lord requireth of thee nay the Dog that keeps thy Yard and ears bones under thy table is in a better case then thou art its serves God in its kinde thou never didst any thing that God set thee here for O humble thy self before God crave of him to work an alteration in thee for he onely can do it and that by the Ministery of his word Thus can he bring it to pass delivering thee from thy brutish nature turning thee into a Christian man renewing in thee his image and working of grace that so thou mayest serve him in a better maner then other creatures either do or can do so shalt thou be more happy then they for they as they have no pain so they shal have no glory but thou shalt go from hence to everlasting glory in the Kingdom of Heaven But as for all that continue in their Rebellion as they are worse then beasts in their life so shall they be in their end for their death is but a beginning to eternal misery O how happy were it for every man that shall dye in his sins if he were turned this day into a Dog or Toad and no further account to be taken of him 2. As a Sheep that wandereth is out of his way so is every natural and unregenerate man quite out of his way out of the way to Peace and Happiness We were created in the right way but in Adam all went astray we have no minde but of wandering and roaming further and further the longer we live till God take us into the right way so that whosoever dyes in the way he was born in and lived in first must needs perish it s the way of ignorance of sin the broad way to destruction Some go out of the way by ignorance some by superstition some by prophaneness by hypocrisie by trusting to civility c. naturally we do all go from God and Peace to Hell and the Devil Abraham was out of his way whilest he was an Idolater so Paul whilest he was a Persecutor The wicked they go astray even from the womb they wander from every good work and do nothing well or pleasing to God They delight to wander and take pleasure in their sins yea that they thus wander may appear by these signs They refuse instruction and reproof whether publike or private whereas the regenerate account those to love them indeed which tell them of their faults they live even in known sins they are altogether for the world having no communion with God in holy duties they have no love to good company but associate themselves with others like themselves and of their own stamp If they do good duties it s for sinister respects not out of conscience Thus the Devil misleads some Antichrist seduceth thousands by false Doctrine and miracles as wicked Ministers by seldom or erroneous teaching and bad lives So is the world a great deceiver by bad examples by false reports of the servants of God and by the profits and pleasures thereof yea a mans own heart is a great deceiver as whereby many think they are in the way to Heaven when they be in the way to destruction Ignorance also of the Scriptures is a great cause of being deceived Ye erre saith our Savior not knowing the Scriptures nay God in justice gives some over to believe lyes as Ahab was seduced by false Prophets to his destruction they may provoke God so long by their wandering that he will never reclaim or bring them home but swear in his wrath they shall never enter into his rest they may despise the means so long as no Sermon shall do them good These are in a fearful state marked to destruction as Trees to be felled This also should humble men for what are they but stragling creatures and make them desire to get into the right way But how few will take knowledge they be out of their way thinking still their case to be good enough as the Lord complained by Jeremiah I hearkened and heard but none spake aright no man repented him of his wickedness saying What have I done c. There
fit and weighty Arguments Whence note 1. That Marriage in Gods account is an high and honorable state all things prove it Author Time Place Persons c. God hath said it and who can tell the worth of things so well as the Author and Maker of them Such are blame-worthy that disgrace it as they are that live basely and dishonorably in it 2. That both husbands and wives must learn to know their duty How else shall they teach their children and servants God puts children and servants to us as Apprentices to be trained up in the trade of Christianity whom we teach very much by our good Example If husbands and wives should not learn their duties they may live like a pair of Creatures not like a pair of Christians Touching the wives duties he exhorteth them 1. To subjection ver 1. 2. To chastity and reverence ver 2. Then having disswaded them from curiosity and over much setting out themselves in apparel faults whereunto naturally women are too much addicted ver 3. he perswadeth them on the contrary to deck themselves rather with grace especially meekness and quietness as not onely being in the sight of God of great price but that which will hold out whereas the outward adorning is corruptible and vain ver 4. Those he further presseth by the examples of ancient godly women ver 5. and particularly of Sarah whose daughters they were if they did perform their duties to their husbands as she did to hers in a right maner namely for love and conscience sake and not moved thereto out of any slavish fear ver 6. Herein our Apostle insisteth the more largely for that upon his and the other Apostles preaching That Believers were not to marry with Infidels and that some wives which were converted to christianity brake off society with their husbands because of their beastly and strange lusts a slander arose that the Apostles taught That wives were not to be subject to their husbands especially if they were Infidels against this our Apostle here cleareth himself and his Doctrine Thus hath it been with Gods Ministers from time to time even Christ himself was slandered and therefore when the like befals us we must not be discouraged But let people take heed how they slander a Minister for if it be a wicked part to bear false witness against any man how much more against a Minister being a publique person and whereby much hurt may redound Such slanderers work Journey-work for the Devil in an high degree take heed that you slander them not out of ignorance but especially out of malice Neither censure before you know the matter fully for He that answereth a matter before he heareth it that is advisedly considereth thereof it is folly and shame unto him Likewise c. There 's subjection required of Inferiors towards their Superiors so of Servants towards their Masters and here of Wives towards their Husbands but this must be considered according to their places This I note because some base minded husbands do insult over and abuse their wives in most tyrannous maner looking for as much subjection of them as of any servant or drudge which is not the minde of the holy Ghost Ye wives be in subjection to your own husbands Here 's required of wives subjection towards their husbands though God made them in many things equal yet in wisdom he thought meet to make some little inequality and appointed the husband to be the Superior and Head and so to rule and the wife to be subject to him yet not so but that he hath his Rules to bound his rule that it exceed not It was Gods will even in the state of innocency that the wife should have been subject though it should have been more willing free and pleasant then it is now for now it s not done without difficulty but after the Fall God laid it on her as a punishment for being deceived she was first in the transgression This is often required and hence it is that the husband is called the wives Head and for this cause was the vail betokening her subjection Neither is this without Reason for if all were equals in the Commonwealth there would be confusion and if all Bells were of a bigness and all the strings of an instrument of one size there would be a harsh sound and no melody So were there not some small inequality between husbands and wives there could not but be contention It s Gods order that wives be subject as it s his order the Sun should shine the Earth bear fruit the Heavens cover us If these things should not do thus it were monstrous so unless wives will be Monsters they must be subject Accordingly God hath provided to make man the stronger the woman the weaker vessel that he might be the fitter to rule she feeling her own weakness the more willing to be ruled This she ought to account an especial mercy as having a Head to guide her who else having had the rule in her own hand had been unable to manage it aright yea as this is no servile or base subjection but joyned with equality in many things which is signified in her making not of mans head lest she should be superior nor of his Foot lest she should be much inferior but of his Ribs to shew equality So hereby they are freed from all other subjections as of Parents Masters c. yea in many things are not subject as it were to Law as for whom their husbands must answer This subjection must guide the whole Conversation besprinkle the speech and cause a right Affection and quiet Spirit This stands in reverencing their husbands in their hearts and shewing it in words and behavior as it s in the following Verse She must also submit her self to the advice counsel and direction of her husband for her dyet apparel c. not doing things of her own minde but with his counsel As the Moon hath all her light from the Sun so must she have her direction from her husband and as the great Wheel of the Clock must guide about all the rest so must he be to her and she must not have a proper motion by her self If he do any thing she must take liking and not thwart or control the same nay if she should know a thing to be better then that he is about as concerning removing to this place ot that buying this or selling that c. yet being not in a thing simply unlawful she must not cross him gently perswade him she may much less stand upon her own wit and will contrary to his minde And if she should see him impatient yet is it not her part to requite like for like neither to carry her self unreverently nay though she see he doth that which is unlawful she must not check him at her
wives but rather are so puft up with a conceit of themselves as they often fail in the duty of subjection and are none of the chastest therefore as a preservative of subjection and chastity our Apostle forbids excess and pride in apparel commanding for so much is included modesty and sobriety in attire They must not set their mindes on plaiting the hair wearing of gold c. so setting out themselves as it were to sale to the eyes and view of others but endeavor to have their souls garnished with grace adorned with a meek and quiet Spirit Whose adorning let it not be that outward adorning c. What doth the Apostle forbid apparelling themselves or decent cloathing themselves and would he have them go carelesly and sluttishly no matter how No he allows decency and moderation in attiring it must be comely and decent how plain soever but withal forbids to set their mindes too much thereon or to be too curious and quaint or too costly therein Of plaiting the hair For curled hair laying out the hair setting it up aloft going naked in it onely and using others hair not ones own I leave the same to be handled and discussed by others who do daily view the same In Countrey Parishes these are unusual and rare And of wearing gold c. Why is it not lawful to wear costly apparel Ans. No doubt its lawful to wear costly apparel Gold Silver Pearl Silk Velvet c. these be the good creatures of God not made in vain but to be used and worn Abraham sent Rebekah an abilement and bracelets of gold and she ware them The Israelites had jewels and golden ear-rings and wore them by Gods appointment which they afterward pulled off and made a golden Calf thereof for which they were condemned The Queen is brought in a vesture of gold of Ophir and our Savior doth not blame but approve of the Royalty of Solomon as also of costly garments in them that be in Kings houses for as God hath ordained divers Degrees and Callings Kings Nobles Judges c. so that their apparel should be answerable Neither doth the Apostle Paul in the forementioned place or our Apostle here simply forbid costly apparel but the setting of their mindes so much thereon as that it causeth a neglect of decking the soul as may appear by the opposition which the Apostle here useth they set more by outward apparel then inward grace and for this were condemned Again they wrote to Christians which were for the most part but of mean estate in the world and therefore in them it was ryot to wear costly apparel Besides these were times of persecution when costly apparel did no ways fit for then their humiliation was to be declared as in other things so even in their attire and they were not superfluously to spend what might profitably be bestowed on the poor members of Christ whereof there they were great store But doth not the Prophet Isaiah in his third Chapter condemn the same The Prophet reckoning up their knacks doth not simply condemn them all whereof as there were some meer toys and vanities so there were others both good and lawful but cryeth down the abuse of them their curiosity therein together with their excessive setting their mindes thereon where he particularly mentioneth their pride haughtiness stretched out necks c. So that costly apparel of it self is not a sin nay if some should not wear such according to their ability and degree they should sin as some miserable Misers that go basely out of covetousness not affording themselves good clothes So they that out of Superstition affect to go raggedly and slovenly as the Cynicks of old and the Fryars of later times who notwithstanding were no less proud then others as Socrates said to Antistenes I see pride through the holes of thy Cloke Excess then in apparel is that which is here forbid which that we may finde out and what it is let us lay down some general Rules about apparel and that will direct us and be a ground for that we shall say against excess 1. We must wear our apparel for necessity in respect of the weather 2. For honesty and comeliness to hide our nakedness 3. For honor of the body Our apparel also must be 1. According to our Sex a man must not wear a womans nor a woman a mans apparel 2. According to our ability we must cut our coat according to our cloth so as we may have whereby to maintain our Families and relieve the poor 3. According to our Office and Calling both to distinguish us from others and grace our Calling 4. Such as may express the vertues of our mindes especially our modesty frugality and shamefac'dness 5. Framed not after the lighter and vainer sort but after the example of the gravest and most sober of our order calling and degree briefly thus it must be for costliness according to our ability and as may stand with discharging all other duties But even they that may wear rich apparel yet ought not to do it dayly because it savoureth of too much pride and vanity and disableth the more to do good it was the Gluttons fault That he went gorgeously every day The maner hath bin to use some more costly apparel at special times of solemnity or publique rejoycing hence was the wedding garment yet therein men must rather keep under then above their degree For the maner and fashion of our apparel it must be sober and comely Womens must not be too near the fashion of Mens apparel nor whorish nor garish we must not affect this or that country fashion whether Italian Spanish or French c. God thereatens to visit all such as are cloathed with strange apparel they that will not cover their naked brests but lay them open to the view of all seem thereby to publish and make known the unchastity of their hearts This condemneth the monstrous excess of these times wherein all in a maner have forgot themselves Gentlemen going like Noblemen Yeomen like Gentlemen Farmers like Yeomen Cottagers like Farmers the Maid like her Mistress Subjects like Princes All are out of order as if pride had dazled every ones eyes whereby mistaking their own they put on other folks apparel This is not the sin of the prophane onely but even of professors who with their wives and children are tainted herewith not of Harlots onely but even of honest women who attire themselves like strumpets so that you can hardly discern the one from the other How many spend all they have on costly attire yea numbers pinch their belly to go gay clothed and now in a maner the meanest do in attire exceed the wealthiest in former ages And for the fashion though it be scare lawful at all to take up another Countrey fashion except it be upon some
great price Here 's the main Reason of the Exhortation A meek and quiet spirit is of greater value then all the gold of Ophir its precious in the sight of God and therefore must women endeavor for it None makes or gives it but God onely no Preacher Prophet nor Angel can give grace can bestow a meek Spirit it comes from above whence all other graces come it s bestowed on none but the Elect people of God Gold and Pearls are bestowed on Heathens and prophane people enemies of God but grace on none but Kings sons and daughters and such as shall be heirs of Heaven As for other outward apparel it s of no worth trash dung to this such is of no account in the countrey we go to no such base stuff enters in at Heavens gate But with whom is it of great price even with God and before him in his account who can rightly value things Costly apparel indeed is of value with men vain and carnal men but grace is in account with God Angels and all good and wise men God seeth not as man seeth God beholds all our actions we must therefore so carry our selves in our places as that what we do may be pleasing in Gods sight and accepted of him Verse 5. For after this maner in the old time the holy women also who trusted in God adorned themselves being in subjection unto their own husbands Verse 6. Even as Sarah obeyed Abraham calling him Lord whose daughters ye are as long as ye do well and are not afraid with any amazement HEre are Reasons to enforce the former Exhortations unto subjection sobriety in apparel and attiring themselves with grace 1. From the examples of godly women of former ages and times who were thus qualified 2. From the example of Sarah who thus behaved her self toward her husband whose daughters all such women shall be accounted as do imitate her and that for conscience doing their duties in a right maner as she did such shall be counted among the Saints of God in this life and in the life to come shall have the reward of such The former is amplified and strengthened by sundry circumstances 1. Of the number that so did not one but many women 2. Such as are worthy to be imitated as not being of the common sort but holy women 3. Their antiquity not of yesterday as though it were new but ancient in times past In the latter is set forth the maner how this duty is to be performed namely Not for fear of displeasure but for conscience towards God and love to their husbands For after this maner c. From the force of the Reason holy women have done so therefore so must you Note that The examples of Gods servants are to be followed in all their vertues The way of Gods Precepts is like an uncouth and bushy way the way of examples a beaten way and herein by setting up his servants as lights to direct us God hath condescended to our weakness Were it not thus we would say of precepts It s true we should do thus but who ever did so God shews us every where who they were All examples are written for our good the examples of the godly as Abels offering in Faith Enochs walking with God Noahs obedience Moses his mildeness Jobs patience c. for our imitation the examples of the ungodly and their punishment for our evitation yea even in our own times God presenteth divers unto us that they which belong unto him may be drawn on by the light of precepts and examples together as others left without excuse who do not such and such duties which are to their knowledge by others performed This rebuketh those that follow the evil but do not imitate good examples neither are any whit moved by them Those can make use of the frailties of Gods children mentioned in Scripture to encourage themselves in evil Did nor David commit adultery was not Noah drunk and did not Rebekah cause Jacob to lye c. will they say Such wrest the Scriptures to their own destruction So among our selves if any be bad and licentious they shall have enough to follow them but as for the examples of the godly they little prevail nay people are so far from following them that they mock and disdain them yea term them Hypocrites Precise fools and the like Well let such make as light of them as they will God will not lose his labor and his light set up They that make them not now their patern for imitation shall finde them one day their Judges to condemn them as Noah did the old world As the Ninivites against the Israelites so many a husband shall rise up against his wife on the day of Judgement and many wife against her husband as many a man against his neighbor and justly for its clear that those love darkness and to wander which will neither be guided by precept nor example whereas God might onely give us precepts and yet require obedience It s true all shine not alike some have their light dimmed for a time through some unbeseeming act howsoever there 's not the example of any whereby we may not receive some profit In the old time The Antiquity of the examples are an enforcement or inducement to follow them but how simply because they be ancient No but holy men did thus and well they did and that long ago He doth urge them to follow examples onely upon Antiquity but because they were good also Note then That Antiquity joyned with verity is reverend and to be followed If a truth in judgement or practice of life be ancient and gray-headed it s the more honorable and to be followed but if an opinion or practice be wicked though never so ancient its vile and to be detested and is not the better but much the worse for the antiquity of it The older the more time it were quite banisht out of the Land Town House and Heart This condemneth the Church of Rome and all such as plead bare antiquity onely it hath been thus and thus long will they say ours is the old Religion and yours is the new No ours is ancientest from the beginning whereof were the Patriarchs Prophets Christ and his Apostles Their stories mention when and how theirs began encreased and grew out of an heap of Ceremonies of the Jews and Gentiles mingled together one Pope devising one thing another adding another Though error and wickedness may be very ancient yet truth and goodness hath the start of it the truth was before sin entred into the world this therefore is no good rule this is ancient therefore it s to be followed nay is it also good It s else nothing Many Papists have nothing to say but thus did our Fathers and Grandfathers c. but they never enquire by the Word whether they did well or not whereas our
conversation may become wicked through the tradition of our Elders So among our selves if any be reproved for this or that they will answer It hath been done thus these forty years It was so ere you came and will be when you are gone If it be a wicked and unlawful custom why plead you for it It s more then time it were banisht it stinks because thus they did in darkness therefore we should so do in the light what folly were this They will not do so in worldly things as apparel dyet building They were wont to go in hose and stockings all of one and have no chimneys in their houses who will now do thus yet better retain those then bad and unlawful customs Holy women There hath always been a company of holy women in the world as well as of men and why not both were made after Gods image at first equally good and in the fall both are equally corrupt and the children of wrath and in the recovery have equal right to Christ to the Gospel to Grace to Sanctification and Holiness Men have no priviledge this way Grace had been as well bestowed on them as in the Old Testament on Sarah Rebekah Rachel Deborah Jael Hannah Naomi Abigail c. and in the New on the three Maries Elizabeth Lidia Dorcas with sundry others as on men Women also were as forward to maintain Christ to follow him to bury him and Christ after his resurrection first appeared to them Our own experience also Sheweth that in most Congregations women be as forward as men in frequenting the Word and Sacrament And why not 1. They are of a timerous nature and so more easily wrought upon by the Word and by Gods Judgements 2. They keep at home not seeing or hearing the abominations that be abroad 3. They have many crosses and pains sicknesses and Childe-bearings putting them in minde of death and drawing them near to God and so furthering their Salvation 1. This serveth to stop the mouths of such idle heads as take pleasure to disgrace women 2. It serveth to encourage women and to comfort them There have been ever good women women therefore must stir up themselves to encrease the number especially having more means then those had in former times And needful it is that there should be good women as well as good men 1. For their own sake who have souls to save or destroy 2. That there might be an holy seed to make up the number of the Elect good Mothers bringing up their children well and good Wives being helpers to their Husbands both in soul and body As for those women that be wicked unclean prophane and ungodly notwithstanding the fearfulness of their nature their keeping at home and their manifold crosses What would they have been if they had been men They would have been monsters and of such women-monsters Hell is as full as of men-monsters Note further That he saith not wealthy women fair women but holy women Here 's the ground of his commendation A little holiness is better then a great deal of riches and beauty That that is to be desired of a man is his goodness Beauty fades with sickness wealth hath many ways to take it away but grace holds ever to life eternal and commends before God Angels and good men Therefore when God threatned to take the wealth from the rich men of Jerusalem and gay cloaths from the women yet saith he will make them amends How Every one shall be called holy They shall so profit by their affliction as where it might have been said Yonder goes a rich man yonder goes a fair woman a woman in costly apparel now Yonder goes a godly man a vertuous gracious woman This is commendation indeed and for this we ought to labor that we may have our part herein Again He calls them holy though they were married Marriage hinders not holiness nor is single life more holy then it It s the holy Ordinance of God and the bed undefiled The gift also of continence and single life is sometimes given to carnal worldlings and prophane persons but denyed to Gods dear Servants by whom he will encrease his Church and Kingdom This condemneth the Church of Rome Oh they extol single life and disgrace Marriage as if it were a living in the flesh O their vile hypocrisie they would seem holy and yet maintain Stews openly yea some of them have written in defence of Sodomy and for Fornication and Adultery the infinite skulls of murthered Infants the fruit of their Whoredoms found near the Dens of their abode witness how unholy they are The Pope would be Peters Successor yet was he a married man Till God call us to marriage we are to live in single estate purely when we are married soberly and holily If we be single we are not the more holy or if married the less holy But how could they be holy in those days By Faith in Christ whereby their hearts were purified they severed from the world to the Lords use There 's no Sanctification no Salvation but by Christ Now Christ is more clearly revealed then he was in those days more holiness is therefore now expected all ignorant unbelieving impenitent and unholy women are in a fearful case especially considering the means The Lord will one day present these holy women Look you here here be women that in the dawning of the day saw Christ and you have lived in the Sun shine of the Gospel and have not believed He calls them holy though they had their weaknesses as Sarah had so that we are not to account those as not holy that have imperfections for God accepteth of Believers in Christ and pardoneth their imperfections This therefore correcteth the over harsh spirit of those which cry down our Church as unholy and a Synagogue of Satan and no Church because of some blemishes Our Savior did not so but more charitably calleth Jerusalem The holy City which indeed was the Church though stained with many blots of error and bad life It comforteth also those that be truly sanctified and upright in heart notwithstanding their imperfections and failings God accounts you Saints and righteous persons Adorned themselves c. Of those duties which they did perform I have already spoken observe we onely this how they came to do their duties thus he sheweth they were holy and godly women and so performed the same Note then that Wives cannot perform their duties aright unless they be holy no being a good wife till a good Christian no building of a godly life on any foundation but upon Faith in Christ Whoso would do their duties aright to Gods glory their own comfort and anothers good they must fetch and draw grace from Christ by Faith they that think to do otherwise build in the Ayr build that which will fall on their heads and which will never
time If he be worse then an infidel that provides not bodily maintenance for his family then what is he that provides not spiritual For those that are to marry let them beg for wisdom and labor for knowledge that being married they may live Christianly and according to knowledge For parents let them instruct their sons in knowledge and before they provide them wives let them know indeed that they are men of knowledge and for those that have daughters to marry let them not so much aym at wealthy husbands as with those which may live with their daughters according to knowledge Giving honor unto the wife The honor which is here prescribed is not Divine honor Peter would none of it at Cornelius his hand nor the Angel at Johns nor that honor which an Inferior is to give to his Superior whereof we may read in the fifth Commandment but such as a Superior may give to an Inferior so is the wife in some things but as anunequal to his equals so is the wife in many things This comprehends diverse things 1. That the husband is to respect and esteem his wife as of a most comely necessary and profitable instrument appointed of God as a meet help for him for the comfortable passing of his life and such a one as he could not be without profitable to the encrease of posterity to the building up of his house for the bringing up of his children for the ordering of his family and disposing of things within doors wherein he himself hath no skill and which being left to servants are but sorrily done profitable also to converse with in prosperity to take comfort from in adversity yea by joyning with him in every good duty to further his souls salvation She is every way a necessary not evil as the world faith but good an help meet for man both in respect of body and soul who more careful painful faithful comfortable to her husband then she If God take away the wife alas how lame and maimed is the husband his one hand is gone When husbands do not thus esteem of their wives they discourage them occasion unquietness in them if they be women of Spirit or otherwise make them foolish 2. That the husband is to ask his wives counsel and advice in businesses God hath made her of his privy councel and two eyes see more then one yea oftentimes that he may not despise her she more then he Jacob sent for his wives into the field and conferred with them about his journey Many husbands have confessed that if they had taken their wives counsel it had gone better with them Naaman heard his servants advise and followed it much more should the husband the wives Abraham heard and yielded to Sarah about Hagar and Ishmael such are indeed injurious to their wives that will never make them of their counsel 3. That according to his ability he is to allow her competent maintenance for her self children and family not spending all abroad as too many do 4. That he is to give her a fit employment for her place It were a foul wrong for her to sit in a chimney-corner or set about some base employment a servant in the mean time carrying the keys and having the whole disposal of the house And as he is thus to give her a fit employment so therein to let her alone not prying narrowly into every thing and following her from room to room and taking account of every thing and every peny made of it as distrusting his wives thrift wisdom or faithfulness 5. That he do not over burthen his wife or require more of her then she is well able to go through He must not be a task-master to her lest she cry unto God and he hear in his anger especially not when she is sickly or childe-bearing when she is big or after her delivery for then he is to bear much with her Such as fail herein whereby either their wives or children are cast away have they not a guilty conscience and an hard answer to make 6. That he must not reprove her before company no not before her Children or Servants for as this provokes her so it weakens her authority that she shall prevail the less with her Family in her husbands absence 7. That he ought not to take part with Childe or Servant when she rebukes or corrects them though haply she be in a fault he must tell her thereof in private 8. That he is to use her lovingly and kindely not proudly tyrannously or cruelly abusing his authority for though God hath given him preeminence yet is he not to use it as he list but as God prescribes What may not incite husbands hereunto God requires it they are their own flesh Christ loved his Church dearly as accordingly they are to love their wives She hath forsaken all for him and he hath chosen her from all others Her Friends entrust her with him and expect kindeness at his hands He promised the same at the time of his Marriage before God and the Congregation This also will provoke her to her duty and so further a comfortable living together Whoso then regards the Commandment of God and will suffer it to bear â—way with them or their Covenant and Promise must thus honor their wives This condemneth 1. Those Monsters which not onely lade their wives with Curses and Railings but abuse them also with blows and heavy strokes oftentimes in their drunken fits shurting them out of doors these be bruit beasts when knew you the Cock spur the Hen Devils in the shape of men Its marvel their Neighbors take them not and binde them for mad men for none but mad men beat themselves and their own flesh whom Bedlam or Bridewel would fit better then to be at liberty unless they could use it better 2. Those though not altogether so bad as the former yet can lend their wives a box on the Ear or a dowse on the Neck or a spurn with their foot 3. Those which though they can rule their hands yet are so hoggish and churlish to their wives as they know not how to please them ever unquiet and like Nabal so wicked that one cannot speak to them yea will both rail on them and revile them 4. Those that sometimes be pleasant and use their wives well who yet at small things will be so hot and angry as they break out into unseemly harsh and bitter words that vex and grieve the spirit of their wives This argueth much weakness in the heart Anger resteth in the bosom of fools and He that is hasty to wrath exalteth folly as He that is slow to wrath is of great wisdom Such sharp and unkinde speeches fall out sometimes between those that love well and be good Christians but it s their fault and matter of humiliation Neither let any please themselves with this that they are
good we must endeavor to live under the Ministery of the Word where we may know the will of God and be thereby directed unto Salvation This condemneth the most unmerciful hard-heartedness of the world that have no pity on themselves for their Spiritual miseries nay will not take knowledge of them but hate those that would help them out of them or knowing them yet are content either to abide in the same without any regard or bless themselves in their condition as if either it were not so bad as it is or they might come out of it when they would Would we not pity our selves if we were blinde lame naked diseased in our bodies Such are we in soul but where 's our pity Who would live in a place where there were no bread or in a Town besieged by Enemies wherein there were no Watchmen to give warning but not a few live where there are neither Preaching nor Preachers As Peter bade Christ favor himself so may we bid these pity themselves O consider of the worth of your souls and of the misery wherein they now are and if not now prevented hereafter shall be How do we take on if our finger be but a little burnt with a Candle Should we not therefore stand in fear of the everlasting burning in Hell Who will pity you if you pity not your own souls or who will commit unto you their souls to be cared for that have no pity of your own If God cast you into eternal torments without pity yet you must needs blame your selves as those who had no pity of your selves O pity your selves though it be with some pains to your bodies If your bodies do your souls a good turn as by bringing them to the Word being profited thereby they will requite them a thousand fold Pity towards others is either in respect of their souls or their bodies In respect of their souls It must be our care and labor to help them out of such miseries and bondage as they lie under Thus must Princes be careful of their subjects souls be unto them as nursing fathers and nursing mothers feed them guide them and with Asa Hezekiah Josiah Jehoshaphat c. provide that they may be instructed in their duties Thus must Magistrates of the people among whom they live encouraging the good and punishing the bad Thus Ministers as Watchmen tell people of any danger as Shepherds feed them and as guides lead them They must preach to the capacity of the meanest going in and out before them by an holy example Thus Patrons must have a care in bestowing their livings in pity of the peoples souls Thus Parents of their Children bringing them up in the narture and fear of the Lord Thus Husbands of their wives souls Masters of their Servants all of us each of others Help them that live in ignorance out of it in what you can bring home the impenitent comfort them that are afflicted yea we are even to pity those that are further off or dwell in other Countries who are yet without the knowledge of God and Christ as also to pity their souls who do not yet pity themselves What may not enduce us hereunto God is full of compassion and mercy Such an account made he of our souls as to save them he gave the blood of his own Son Christ Jesus so pitied us as he was content to abase himself to the state of man taking upon him the form of a Servant yea to undergo the ignominous death of the Cross O how he wept over Jerusalem How moved he was with pity when he saw the people scattered as Sheep wanting a shepherd and as he himself Preached most diligently so as the Doctor and Prophet of his Church he furnisht the same with able men as the twelve Apostles and seventy Disciples Adde hereunto that the soul is of more worth then the whole world and that if the soul be lost it must lie in unspeakable and endless torments and thither also will it draw the body This condemneth the unmercifulness of the world towards souls as of those which establish false Religion and binde their people thereto as Jeroboam who made the people sin such poyson and murther the soul So of ungodly Magistrates who hinder the preaching of the Word in what they can So of ignorant Heretical corrupt Teachers ravening Wolves such starve or poyson souls They cloath themselves with the fleece but care not for the flock So of wicked and unconscionable Patrons that for kindred favor or money put in such as God never called being no way fit for that weighty calling utterly unapt to teach having neither ability nor willingness thereto being such as seek their ease and pleasures So of wicked Fathers that buy livings for their Sons though never so unsufficient So of careless and ungodly Parents that have no care of the education of their Children providing for them food gay cloaths and great Portions but no good instruction If they were taken Captives of the Turk they will mourn but are no whit moved with pity though they be indeed Slaves unto Satan If but their finger ake they are grieved what should they then be seeing so many ugly sores of deadly sins running upon them So of Neighbors that little regard those they live by though ignorant impenitent c. they are not troubled at it shew little mercy this way So if any be afflicted in conscience few take the same to heart few do either regard or pity them Assuredly such as shew no mercy to the souls of others especially them that be under their charge shall have of God no mercy shewed on their souls but as it was said Eye for eye tooth for tooth so will he make them pay soul for soul their blood shall be required of them There shall be judgement without mercy to them that shew no mercy yea God will especially unconscionable and unmerciful Ministers not only in themselves and their goods so gotten but also in their children Contrarily to those that have pitied souls God will shew mercy Godly Kings and Magistrates with Jehoshaphat Hezekiah and Nehemiah God will bless and remember them in goodness Also godly painful and merciful Ministers shall both save themselves and them that hear them They shall shine as the Stars and receive an incorruptible Crown of glory Being careful in their places they are what effect soever their labors have a sweet savor to God The like may be said of Parents who are careful in their childrens education and of godly Neighbors which seek the good of their souls with whom they live God will requite it into their bosoms as having done a great work O let us be provoked to have more regard and pity of the miseries of souls then ever If we be careful of our own we will also be
for our enemies speaking kindely to them giving them kinde answers and doing them all the good we can Observ. It s not onely our duty to be free from revenge of evil but we must requite evil with good If our enemies speak ill of us or to us we must speak well of and to them if they do ill to us we must do well to them Obj. But did not David and Jeremiah pray against their enemies and Elisha cursed the children that mâ—ckt him Ans. Enemies be either private to us or publike to God and his Church and these either curable or incurable For publique incurable enemies if we knew them we might hate their sins directly and their persons indirectly as the Devil which these holy men of God did know by an extraordinary measure of the Spirit wherewith they were led and not otherwise and so they were rather prophesies of the destruction of bad men delivered in the form of Prayer But we have no such warrant therefore may not we do so but for private enemies or for publike that be curable as who are not for ought we know we must love their persons and wish well to them and do them good though we hate their sins Obj. God commanded to kill the Amalekites and Canaanites and how stands that with this Precept of loving our Enemies and doing them good Ans. We must love our enemies in God and for God and not against God therefore he having commanded to kill them they were bound so to do who yet in the mean time might wish well to their souls Thus if we war against Gods enemies and be enforced to kill them we must yet pitying their souls do the same with a kinde of pity hating the bad cause they maintain and wishing there were no such occasion against them we must must I say in an holy revenge as of Gods enemies and set on work by the Magistrate oppose our selves against them Quest. Why are we to requite evil with good Answ. 1. God requires it Christ also who hath done so much for us doth enjoyn it But I say saith he love your enemies c. 2. We have Gods example as our patern his Sun shines as well on the unjust as the just 3. This is to do some thing worthy of a Christian even the Heathens and Publicans can love those which love them 4. We must not be still in the lowest forms in easie lessons but labor for perfection 5. God every day requites our sins and naughtiness with his loving mercies as when we sinned in Adam he found a way to save us 6. This is the way to stop contentions and strife and to melt the heart of our adversary if he belong to God or leave him without excuse yea cause them to speak well of us as Saul did of David 7. This is a good argument of our love to God in truth for even many other duties which God requires of us are of men also commanded but what law enjoyneth this 8. We have for this the examples of Joseph toward his brethren Moses and Aaron praying for the people David mourning for Saul and provoking others so to do so of Steven but above all of our Savior himself who even on the cross prayed for his enemies 1. This may humble us in respect of the vile corruption of our hearts that count this an hard saying and have in our practice been so far from it Most are scarce free from revenge much less can be brought to requite good good evil Oh it s an hard thing but doth it not become Christians of such standing as we are to do hard things and have we not been told that the way to Heaven is straight O but he hath deserved nothing of me but all ill will some say but so have we of God who yet doth not thus requite us and though he have deserved nothing yet God hath deserved all love of us for his infinite love to us Well then he sets us to pay over some of that love we owe to him to our enemies and is it not reason that we should pay the same He may assign over his debt or part of it to whom he will If our Creditor bid us pay some part of that we owe him to another will we refuse and say He is a stranger to me I owe him nothing I 'le pay him nothing c. much less should we herein yea when we are bid to do good to our enemies it s but as we make our children do even to kiss the rod and this is but to pull down our stomacks and we have more blows sometimes with the rod then we need would we yield sooner and kiss the rod This to a natural man is impossible but to him that is truly assured of Gods love and seeth his daily goodness contrary to his ill deserts and is endued with some measure of Faith it s easie And if we are to requite good for evil how much more ought we to render good to them that do us good David was notable in this kinde he required Jonathans kindeness and Barzillai's on their sons for the contrary Pharaoh's Butler is branded for ever 2. This condemneth those that requite not good to them that have done them good as Children that relieve not their Parents in their age much more those that requite evil for good Thus do many ungracious Children Servants and people to their Parents Masters and Magistrates as the Israelites to Moses and Aaron the People to Jeremiah Ahab to Elijah and Micaiah Joaesh to Zechariah Herod to John the Baptist Hereof also our Savior had experience So in these days even of those that have some shew of goodness in them yet not a few being faithfully dealt withal by their Ministers and told of their faults they think the worse of them and cannot well away with them Knowing that ye are there unto called Here is a reason to enforce the forementioned duty It s one thing that God requires of all his when he takes them to his favor even to take up his yoke whereof this is one part then which nothing more yokes our flesh and corrupt nature He that will be Christs Disciple must deny himself If we perform this we have hereby an argument of our effectual calling and who would not desire to know indeed that he is in the way to Heaven An unregenerate man cannot possibly do this at least not aright but he that hath tasted and felt abundantly of Gods love to him he will so love God that for his sake he will do this or any thing which he commands God chooseth whom he pleaseth and refuseth others He calleth by the voyce of Christ in the Gospel He calleth from darkness sin this evil world He calleth to the state of grace and all the priviledges thereof here and to eternal glory in
blessings and that which the wicked have as well as the good yea rarely doth any man enjoy very great prosperity in this world and happiness in the world to come yea be we thankful to God that seeing need doth so require he will rather chasten us then suffer us to perish in our sins we are thankful to our bodily Physitian how much more should we express our thankfulness unto the Physitian of our souls Neither must we grudge at the prosperity of the wicked though we be in trouble for its better to be here held in awe thereby that we may rest with God for ever then prosper a while here to our mindes and perish hereafter A thief on the ladder with the halter about his neck hath elbow room and sits aloft at his ease whereas the people below stand crowded and sweating but which of the two is in the best condition who knoweth not Thus is it in this particular Q. May we then pray for afflictions A. No we have no commandment nor example for it we may and ought to pray when a cross is on us that it may be sanctified but to desire that a cross may befal us we must not as being in it self evil God turns our sins to our good oftentimes yet may not we pray to sin If God send adversity we may know that its needful which yet through care we might have prevented as through profiting by one we may prevent another trouble Besides adversity hath no power in it self to do us good neither are we very fit to bear the same Let him refrain his tongue from evil c. Now of the duties to be performed for the compassing of the forementioned blessings they are eschewing evil and doing the contrary good both in tongue and hand By evil we may understand blasphemy mocking lying cursing swearing c. and thus even Gods children out of humane frailty and through the remainder of sin in them are subject at some times to sin Moses spake unadvisedly Job cursed the day of his birth Peter swore and cursed c. but it s not their practice it s not their minde so to do they are heartily ashamed thereof Therefore must not their example be urged for the justification of the wicked whose continual practice is to use their tongue to evil The point from hence observable is this That Whosoever would have a good conscience enjoy Gods blessing and partake of good days here and eternal life hereafter he must refrain his tongue from evil we must labor to have a good tongue The Law of God bindes the tongue as well as the hands neither can a bad man or ungovern'd tongue enter into Heaven If any man seem Religious and bridleth not his tongue his Religion is vain Again no unsanctified person can enter into Heaven the inheritance there is for the sanctified ones but whoso is not sanctified in tongue is not sanctified in heart 1. This condemneth the most horrible abuse of the tongue by the most of the world that make no conscience what they say Their tongues are their own who should control them Multitudes abuse their tongues to Blasphemy quarrelling with Scripture jesting out of the Scriptures Swearing Forswearing Cursing and Banning idle vain and wicked talking on the Lords day so in railing reviling brawling miscalling in ribaldry filthy talk singing bawdy songs so in backbiting slandering talebearing guibing mocking c. Such declare unto all that they have rotten and unsavory hearts for out of the abundance of the heart the mouth speaketh their Religion also is vain they want a good conscience Their tongue is set on fire of hell By their words they shall be condemned for even of every idle word that they speak they must give an account and therefore much more of their blasphemous oathes c. yea even in this world they may look for some fearful judgement as befel Denis Benefield for blaspheming the Gentleman of Cornwal for swearing the Sheriffs man for slandering James Abbs one Leaver for railing on Mr. Latimer c. They that have any spark of grace let them lay to heart all their rotten vile communication which God hath registred say not Words are but wind true in some sence they are wind to blow up the fire of Gods judgements against us otherwise think not they vanish but know they are all upon record and repent that they be not laid to your charge else as the tongue is set on fire of Hell so will the whole body go thither as sure as God is in Heaven If any have been such evil tongued persons as Swearers Mockers Blasphemers c. but now from their hearts truly repent thereof and do wholly abstain from such speaking it s a good sign that all that is past is forgiven O repent of all thy vile words and for the time to come use thy tongue as a Trumpet to sound out Gods praise 2. As we desire to enjoy Gods blessing and good days with a good conscience let us have great care of our tongues and words To this end 1. We must get a good heart for what the tongue speaks the heart indites 2. We must pray unto God with David To set a watch before our mouthes and to keep the door of our lips 3. We must take heed thereunto and watch over the same for speech is a goodly blessing The want of it in any declares it no creature hath it but man therefore ought it not to be abused to the dishonor of God the hurt of our neighbors or damning of our selves God made our tongues good at first and fit to praise his name therefore must we labor that they may be brought to their first plight By our words also we shall be justified or condemned yea if we look well to our tongues it s a sign we have good hearts and that our Religion is not vain but powerful Again our tongue though a little member yet can do a great deal of good if well lookt to as To praise God Instruct men Pray Counsel Advise Admonish c. therefore it should be well employed as the Rudder for the Ship and the bit for the Horse contrarily if not well lookt to it can do a great deal of hurt as fire or poyson Oh it can dishonor God hurt poyson vex men damn our own souls and was our speech given us to such ends O let none make a small matter of words for God doth not so account of them neither let any say There 's no need of such perswasion to look to the tongue it s but a little member therefore easily ruled No it s an unruly evil Lyons and Bears have been tamed but never man ruled the tongue God onely can rule it by his Spirit It will do prodigious and monstrous things bless and curse God and men it daily affords such contraries He is a wise and happy
hereafter are made to well-doing as in Levit. 26. and Deut. 28. may appear 4. This brings us peace of conscience in this world How did David rejoyce when they offered willingly to the Temple Hezekiah when such care was used in keeping the Passover and the Eunuch when he was baptized 5. This brings us to eternal happiness in the world to come 6. It s the glory of a man when he is dead The godly Kings are yet commended That they did that which was good in the sight of the Lord this was their Crown and that which is to be desired of a man is his goodness For the extent of this we must do all good that we can and our places require having respect unto all Gods Commandments Thus did Josiah He did according to all the Law of Moses He that commanded one commanded another Whoso doth willingly pass by any one duty declares himself an hypocrite And who so lives in any one sin is guilty of the breach of the whole Law We must do good at all times Aguish fits of goodness as before the Communion or in afflictions c. God cares not for he will have us to be ever doing some good and ever fitting our selves to do more We must do good in all places not in the Church onely but at home in our Houses and Shops yea when we are furthest from home So in all companies we must do good or take good if we cannot do what we would we must do what we can it s some good to keep away evil We must do good to all persons all duties towards God publikely privately on his Sabbaths on other days so towards our Families Neighbors Friends Superiors Inferiors Equals We must do good as occasion offers it self yea towards our enemies that do us hurt as to our selves also and that in respect of body soul goods good name We must do good in our general callings as Christians by our holy conversation agreeable to our profession and by our Counsels Exhortatiâ—ns Admonitions Reproofs Prayers We must do good also in our particular callings as Magistrates Ministers Husbands Wives Parents Masters c. This is so necessary as that he which doth not good in his special calling is no good man We must do good also though it be hard and difficult so to do naturally we are prone unto evil and it comes off hand easily but to do good is harsh Gods Commandments are as a yoke to the flesh though easie to the Spirit a burthen to the flesh but light and comfortable to the Spirit To pray read instruct our families is painful so to study preach hunt out disorder set up goodness see the poor set on work and the like but as we would partake of the reward which is indeed great here and hereafter we must not shrink at this labor If one way will not serve the turn whereby to bring to pass our Religious purposes we must set upon another as they that carryed the man of the Palsie not being able for the preass to enter in at the door uncovered the roof of the house and through it let him down We must do good though we have no thank for our labor as Moses and Aaron on the peoples behalf whom they conducted out of Egypt though they were unthankfully dealt with yea though we have ill will and hard measure as they that seek to punish sin shall have of evil doers nay though the greatest be against it as Daniel prayed to God though the King forbade it and danger was to follow upon it Thus the Prophets spake the truth though with danger of their lives Elijah Micaiah John the Baptist c. Thus the Martyrs confessed the faith boldly though with loss of their lives We must do good also though we have few encouragements and small company such was Joshua's resolution nay though we be as it were alone as Noah in that generation Lot in Sodom Elias c. we must preach still though we see but little fruit of our labor We must do good while we may while life and means last yea and constantly and to that end many take up Prayers in their Family but quickly leave them off neither must we onely do good but we must do it well for even the best things in the world may be marred in the doing as Alms and Prayer by hypocrisie and opinion of merit and therefore we must be regenerate persons and by Faith be reconciled to God in Christ We must also do the same in a particular Faith and in uprightness of heart declaring the same by the reformation of our lives and this must be in obedience to God ayming at his glory and not seeking our selves either in our profit pleasure or credit c. all which must be done willingly 1. This sheweth the wretchedness of our corrupt nature that good being in it self so lovely and there being so many great Reasons to perswade us thereto yet our nature is most averse therefrom 2. This condemneth those which are so far from this that they be enemies to goodness The more Spiritual and holy any duty is the less they can away therewith as Prayer Meditation Conference with the godly c. nay they hate goodness in others whether Magistrates Ministers or private Christians yea are so wholly opposite to good as they are wholly given over to evil 3. This condemneth those who though they be restrained and break not out into evil yet have no heart nor love to that which is good They be no swearers nor disordered persons in their Families yet they do not pray instruct and do good in their Families they neither prophane the Sabbath nor yet keep it holy they keep not bad company yet love not the company of the Saints they spend not on wicked purposes and yet do no good with that they have they be no enemies to Religion but they be not zealous friends they be no maintainers of disorders in Towns yet do not zealously set themselves against such This is not sufficient to make a good man nor to see good days for Every tree that bears not good fruit shall be hewn down and the barren Figtree was cursed and the Servant that did no good with his Talent in the mean time he had done no hurt therewith was cast out It will not go for payment nor bear out any that they have done no hurt but what good have they done even we our selves will scarce keep a Cat or Dog meerly for this that they do no hurt except they do some good neither will we think well of those Servants who being negligent in our absence shall say We have done you no hurt have not robbed you of your goods railed at you wronged your children c. for that which they should also have been diligent
in their work It will be demanded of us whether Magistrates Ministers Housholders or others what good we have done 4. This condemneth all those that fail in the doing of good or in the maner thereof and so lose their labor and have no comfort of themselves as they that will do some good duties not others as Read not Pray come to the Word not to the Sacraments come to both but omit Family duties They that do not good duties at all times but take liberty to shake them off and banish them so did not David nor in any places haply devout at Church careless elswhere nor in all companies doing good onely as Saul among the Prophets nor to all persons some will seem to give God his due in the mean time dealing unjustly with men as some with civil persons are careful in this careless in that Others also will do well to strangers but not to their Families as others to their friends but cannot away with their enemies and others though submiss to their Superiors yet are harsh to their Inferiors so they that will then onely do good when they finde it easie to be done who yet in the mean time take great pains to do wickedly so they that will not do any good except when they may be commended for it and have good will for their pains so they that still say they will and they will do good but defer the same so long that death takes hold on them so they that think to do good in their end who should do it in their life the present time is indeed the time wherein to do good so they that do good for a while but after break off so they that do good things but in a corrupt maner without Faith and seeking themselves therein or meerly in hypocrisie All these mark me well that make their practice of doing good in this fashion it s as good never awhit as never the better I deny not but a good man may herein at some times fail through weakness or by reason of some temptation but whosoever usually thus doth doth bewray himself to be but an hypocrite and as he thus worketh so accordingly shall he have his reward with hypocrites 5. This serves for consolation to all those whose hearts are unfainedly affected to good and which are ready to every good God requires of them in their general or special callings at all times in all places towards all even in things most difficult and dangerous desiring unfainedly to do them in a right maner they do what 's good in the sight of the Lord hereupon they shall have comfort for the present and hereafter life everlasting Such are indeed of God 6. This is also for instruction to us all that we give our selves with greater diligence to that that is good and to do much good in our general and special callings taking pains thus to do both publikely and privately such as joyn not with us herein shall want their part in our comfort This shall be our Crown and will accompany us to life eternal the more good we do the more joy shall we have in our lives the more comfort in death and the greater glory in the world to come Let him seek peace and ensue it Another duty to be done of all those that would live long and see good days They must seek peace and ensue it Men that seek not peace shall not finde it and without peace what comfort can any have of their life Neither can any enjoy eternal life that seek not after peace for God is that God of peace and all that are his must love peace and therefore hath God given us his Gospel of peace as to reconcile us to himself in Jesus Christ so also to teach us to live in peace one with another We must therefore not onely keep it when we have it and accept it being offered but wanting it seek after the same seek after it as covetous men do after Money the hungry after meat Hunters after their prey if it run or fly from us we must run and fly after it This is again and again both commanded and commended is a fruit of the Spirit and of the wisdom that comes from above Now we must seek after peace 1. By living innocently and harmlesly with our Neighbors such as harm them either in word or deed are enemies to peace 2. By living helpfully and doing good in our places as Magistrates Ministers c. 3. By passing by such small wrongs as are done unto us not so much as taking notice thereof and for others of more moment to compound them of our selves or refer them to indifferent neighbors which notwithstanding if they must needs be determined by Law must not break off peace or occasion the omission of any neighborly duty 4. By parting with some of our right to have peace Herein we must not stand upon terms though haply it were fit our adversary should come to us as being Yonger Inferior in place or who first gave the cause of offence yet rather then contention should continue we must pass by all those and go to him even Abraham yielded to Lot And this we must do nor with some persons onely but even with all not with the rich onely but the poor also as being our fellow servants members of Christ as we are and such of whom we may stand in need both in prosperity and adversity neither with the meaner sort onely and not with the rich and wealthy as if it were of a brave minde to stand out with them and not to regard them but with the one as well as the other yea nor with the good onely though with them chiefly but with the bad also even Abraham maintained peace with Abimelech yet so as that we may keep our peace with God not consenting with them in their evil nor doing evil or neglecting our duty for their good will A just War is better then an unjust Peace A Nation may have with Infidels a League of Peace though not of Amity so we must have peace but not with ill conditions to yield to unlawful things Wo be to that peace that makes partition with God and breaks the peace of our own Conscience our Savior Christ came not to bring such peace but the Sword It will be better by being faithful to have favor with God and peace in our selves though we reap the ill will of our Neighbors then that God should curse us for our unfaithfulness and the wicked also in Hell for following their ways Thus must Husbands and Wives Ministers and People c. keep peace one with another otherwise we must be contented rather to be counted troublesom and breakers of peace This we must seek after 1. Because it s so pleasing to God he is the God of Peace and by the Spirit often
same 5. If we must labor to have peace with men then much more with God who is at enmity with us because of our sins and that through Christ alone who is our Advocate with him This will afford more true joy then the world either knoweth or can Till we procure this we can have no true peace with our neighbors no true peace of conscience Verse 12. For the eyes of the Lord are over the Righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil THat those which perform the forementioned duties shall have long life and good days here and hereafter and that the contrary shall befal those that do not thus do our Apostle here proveth Such as thus do God will have a care of them and watch over them for good and for the others God will set himself against them where an Objection is prevented Oh might some say that such as live most harmlesly and do most good and be best disposed and love peace and quietness should of all others be most hated and lie open to manifest dangers and they that will scamble and shift for themselves by right or wrong not caring whom they wrong do yet wax great and prove rich in the world True saith the Apostle If peaceable and good men were here left to themselves they would be soon thrust to the walls and be as sheep among wolves ready to be spoiled but God doth not so leave them but hath a continual care over them to defend them from dangers as much as shall be fit for them and if they fall into any he is ready to hear their prayers and to help them and for the others they may prosper a while which yet some of them do not but it shall not always so continue God will set his face against them and his fury root them out By Eyes we are to understand the diligent and watchful care that the Lord hath over his people as the mother whose eye is over the yong childe that it take no hurt And by Ears is meant his great readiness to hear their Prayers and grant their requests By Face is meant sometimes his favor and love as in the Psalms sometimes his wrath and displeasure as here for a mans favor or displeasure is seen by his contenance Thus are other parts of man ascribed to the Lord as his Hand Right hand Arm c. Q. But why are these attributed to the Lord not being in him A. Because if the Lord should speak unto us weak men of himself and as he is in himself we were utterly unable to bear it but being willing that we should understand him he speaketh according to our capacity as the nurse to the childe Because we know not how one should see without eyes or watch over any for good therefore God ascribeth eyes to himself and because our power lieth in our right hand therefore doth he ascribe a right hand to himself the like may be said about his ears c. 1. This should greatly provoke us to the reading and exercising our selves in the Scriptures for that we may so do in them the Lord vouchsafed to stoop very low for our understanding If we do it not it must needs be great neglect and unthankfulness wherein notwithstanding too too many fail 2. Ministers whose office it is to teach the Lords people must be careful to frame themselves to their understanding and edifying and not to soar aloft thereby stirring up admiration in their people without profit If God stoop so low must any so far seek themselves as not to follow such a patern O it s a greater mercy to edifie and convert one soul then that a thousand should go away meerly commending them for learning and eloquence By Righteous we are not to understand such as be so in their own conceit but such as are in Gods account truly Righteous perfectly by imputation of Christs Righteousness and imperfectly by inherent here begun and increased but which shall hereafter be perfected Righteous I say 1. By imputation of Christs Righteousness to us by Faith For Christ which knew no sin became sin for us that we might be the Righteousness of God in him 2. By inherent Sanctification of the Spirit conveyed from Christ which though it be imperfect yet is of the better part of their Righteousness and the rather because they are desirous to do well and do it willingly but sin against their will as an heap of corn is so called though it be not without chaff 3. Because of their endeavor to be more and more Righteous as a yong Apprentice is called by the name of his Trade because of his endeavor and purpose though he can do but a little in it so that they which be such may be of good comfort notwithstanding their imperfections remaining God accounts them Righteous and holy persons howsoever the world esteems of them By them that do evil is not meant such as fall into sin through weakness and infirmity but such as give themselves thereto and make a trade thereof living and lying therein without repentance against such doth the Lord set himself The eyes of the Lord are over the Righteous That is God hath an especial care of his righteous servants he loveth them dearly and watcheth over them for their good They are his portion and inheritance they are his Spouse they are his children whose care exceeds both the fathers and the mothers when both these forsook David the Lord did not leave him Psal. 27. 10. He causeth all creatures to do them good and serve their turns He appointeth the Angels to preserve them as Elisha destroy their enemies as it befel Senacheribs host bring them good tidings as to the Shepherds defend them c. The very Stars in their courses must fight for Israel the Hail-stones slay his enemies Frogs Lice Caterpillars c. plague the Egyptians for Pharaohs disobedience yea he will cause all things to go contrary to the course of nature rather then they shall miscarry the waters must divide themselves the Sun stand still and go backwards the stony rock yield water the fire must not hurt the three children nor the Lyons Daniel He that cared for man and provided all things necessary for him before he was is now no less careful for his reconciled ones his care is effectual continual he both preserves them from evil and provides for them good things the very hairs of their head are numbred and he that toucheth them toucheth the Apple of his eye How did he preserve Noah Lot Jacob Joseph Moses David Elijah Peter c. which of us also hath not escaped thousands of dangers through his eye over us But do not the righteous fall into many troubles as the examples of Abel Micaiah Jeremiah the Apostles and
duties in our places and live profitably endeavoring withall for such humility meekness and patience from the Lord as we may be able to overcome evil with goodness Hereupon must ensue much good 2. When any have harmed us and the same proves grievous unto us let us examine our selves whether we may not justly lay the blame on our selves If we have been in fault then are we to be patient to humble our selves and to acknowledge Gods hand on us to teach us more innocency and more patience and not to stand out so bitterly against them that have done us wrong thus shall we finde comfort in afflictions which else bringing the same upon our selves we cannot expect Verse 14. But and if ye suffer for righteousness sake happy are ye and be not afraid of their terror neither be troubled NOw the Apostle makes an exception that howsoever for the most part the course prescribed will save us harmless yet some there are that be so wicked as they will wrong a man though he be never so innocent and godly nay will wrong him the more for his goodness and for that alone They will injury men for righteousness sake that is wrongfully and without cause or for Religion and godliness sake yet be not you that meet with such wrongs when you be innocent nay for your goodness dismaid or faint concerning this for this shall not turn to your hurt but to your great good for you are blessed if you suffer any thing whatsoever in this kinde But and if ye suffer for righteousness sake Here Note That there are 1. Some which are so bad as that they wrong the innocent even them by whom they have been at no times wrong'd from whom they have received no harm Thus was Abel hated and killed of Cain Moses misused by the Israelites David railed upon by Shimei and persecuted of Saul This is against all equity and that which the Lord must needs revenge for it s his honor to defend the innocent yea if he will not bear doing wrong to them that have wronged us much less will he endure that the innocent should be wrong'd O take heed of wronging such whether in words by slandering them backbiting them or bearing false witness against them or in deed by oppressing them griping grinding their faces and the like 2. Others which are worse even such as hate Gods servants for well-doing and their godliness Thus Ishmael persecuted Isaac for that he was the son of the promise Thus Ahab hated Micaiab as both he and Jezabel Elijah Thus was Jeremiah hated so John the Baptist the Apostles Christ himself How many thousands of such were persecuted unto the very death under the bloody Emperors of Rome and since hath not Antichrist been drunk with the blood of Gods Saints yea amongst our selves there be that hate men for their forwardness and zeal Some Ministers think their people too forward some people their Ministers O they could love them well were it not for their preciseness These be not led by Davids spirit nor can have any mark that they are translated from death unto life or that they are true members of the Church They are of the brood of Cain of Ishmaels generation worse then Balaam yea of Satans company who is the accuser of the Brethren O be not of this number adde not unto the measure of your sins by hating those whom God loves and esteems as the apple of his eye O what fearful judgements have been inflicted on such especially having thus done against their own knowledge Neither onely will the Lord be revenged on bloody and hateful persecuters but he will not suffer the least of their disgraceful and hard usages to go unpunished but as a cup of cold water given to a Christian in the name of a Christian and because he is so shall not go unrewarded so shall not their smal indignities go unpunished If whoso shall offend one of these little ones it were better for him that a milstone were hanged about his neck that he were drowned in the depth of the sea then how fearful is their condition that misuse them abuse them backbite them persecute them c If men do not like and approve of such yet may they let them alone Cannot they be content to follow the world Ale-houses Whore-houses c. but that they must hate and trouble them that do not you like your course so do they theirs you should rather love them that will take pains to do good and be good whereas your selves will not Happy are ye Such as suffer wrongfully or for Religion and Conscience sake are happy 1. Such as suffer wrongfully or without a cause for 1. To suffer justly is an hundred times worse sin giving more cause of grief then the cross 2. In such case we have our conscience on our side and that is a feast 3. We may go to God and make our moan to him 4. God will make a good end he will make our innocency break forth as the light and our righteousness as the noon-day which will be the more taken knowledge of then if it had never been oppugned 5. God will take the matter into his hand and requite to them according to their works ridding us out of their hands It s then our duty not to be dismaid if we meet with hurt without cause for the innocent to be harmed it s no new thing le ts be thankful for the same say not impatiently What a vile thing is this that one should be so misused as if we were too good to be served or If it were true and I had deserved it I would never have cared for then shouldest thou have had much more cause of shame and grief as having deserved the same O let us keep our innocency still so shall we either have no harm or at least not such as whereat we need be much troubled 2. Such as suffer for Religion good conscience sake for the whole truth of God or any part of it the profession or practice thereof the omission of evil prohibited or performance of duties enjoyned c. Such I say as thus suffer are happy So saith our Savior so the Apostle Peter For 1. This is an argument we are not of the world but are chosen out of the world 2. That we love the truth as who can be content even to suffer for it Many will profess it in fair weather but how few stick thereto in adversity 3. It s to be made like unto Christ our head 4. All the Prophets and Apostles have walked in this way to Heaven we are shrewdly hurt to be companions with them 5. Thus to suffer is no small honor 6. Their reward is great in Heaven Herein flesh and blood can see no happiness such as live at ease or in wealth and pleasure are with them
them occasions of sinning cease therefore to be wicked else shalt thou never cease to be miserable Be not afraid of their terror neither be troubled To comfort them in their sufferings for Christ he removes the enemy of constant and patient suffering namely Fear Be not saith he afraid of their terror neither be troubled that is Either be not afraid with the fear of ungodly men and such as have no hope in God who in the very least danger are altogether dismaid as the words in Isa. 8. 12. whence these seem to be taken do imply or Fear not the things wherewith they seek to afright you the Apostle using the words but to his own sense Fear not their faces big looks threats prisons censures and tortures neither be dismaid at them fear is an enemy to constant suffering as a coward can be no true Soldier and therefore are we often diswaded therefrom This hindred Nicodemus from coming unto Christ by day and multitudes from confessing him even for fear of the Scribes and Pharisees made Peter deny his Master and because of this in all alterations of Religion most turn with the time And would not many be more forward in goodness then they are if it were not for fear of displeasing O strive against this fear and be couragious so were Daniel the three Children the Apostles Moses the holy Martyrs c. Their Faith overcame their fear we need not fear men or what they can do to us for God will stand by us we must fear him fear to sin against him for unbelievers and fearful they shall have a fearful portion such as fear man more then God flye from the stroke of a childe and fall into the hand of a Gyant from a straw to a sword Verse 15. But sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear HEre 's the true means of constant and patient suffering even faith resting it self confidently on God But sanctifie the Lord God in your hearts We sanctifie God or his name as it s in the first petition of the Lords prayer not when we adde any holiness thereto which is holy beyond comparison but when we acknowledge and give that holiness which belongs to it Particularly herein we sanctifie the Lord in our hearts when we believing his faithfulness in his promises do thereupon rest on him in time of our troubles and this is to glorifie him Faith is the mother of constancy in suffering I know thy faith and thy patience Be thou faithful unto the death c. By faith those worthies mentioned in Heb. 11. did undergo all their sufferings This is the victory that overcomes the world The want of faith makes the world flye from God and his cause weakness of faith causeth fear to overflow us as in Peter and Cranmer as soon as we see some trouble to arise then are we ready to say with Peter O Master we perish If we do believe our selves to be the Lords and that our cause is just and good and that he hath all power in his hand and that none can stir further then he pleaseth and that he will strengthen his servants to endure and after this transitory life translate us unto life everlasting O this will encourage us indeed Labor we therefore for a good stock of Faith now in this time of peace and let us in our daily tryals reproaches and afflictions exercise the same and make good use of it If in these we can give glory to God by depending on him we may trust our Faith will not fail us when greater tryals shall befal us to believe God of his Word is to give glory to God as on the contrary to faint tends to his dishonor and as to believe on him is great ease to our selves so not to believe but faint very troublesom And be ready always to give an answer c. He proceeds to another duty as a fruit of the former trust in God exhorting us in token of our Faith in God that we be ready with courage to acknowledge and make confession of our Faith to those that shall demand a reason thereof This we must be ready at all times to do and so often as we shall be called thereto and to all men that have authority to call us and to any that shall demand it with a desire to learn or whensoever and wheresoever we shall see it meet and requisite so to do as the Spirit of God will direct his servants where when and to whom yet so as we do it with courage meekness and godly reverence Our duty then is not onely to believe the truth of God in our hearts but we must be ready outwardly to make profession thereof and confess the same with our tongues when God shall call us thereunto Abraham Isaac and Jacob walk'd as Pilgrims here on earth professing themselves Gods servants and Joshua professed That he and his would serve the true God Accordingly must we both by our speeches and actions declare whose servants we are so walking as that men may see we are not ashamed of God or his Word and way whatsoever others do most do yea rich and wise men do the great ones of the world do yet do we thus walk daring do no otherwise and not caring who know our carriage and behavior and though they scoff at it as scruplous too strict and precise and call us fools for our labor and ask us Why we do not thus and thus as we see most men do yet need not we be dismaid as being warranted by the Word of God So in all Companies we must make known what we are If we hear any rail at goodness speak ill of good duties oppose any part of Gods truth reproach the professors of Religion whether unknown or known unto us we must take the cause in hand standing for the defence of Gods truth and servants If by our timely answer any good may come to the Gospel we must not through our silence betray the same but if we be among scorners and dogs we must shew our dislike by departing from them Thus must we do being in company with prophane ones so if we be among Papists or other adversaries to the Truth we must have the zeal of God in us so if it be in the times of persecution that we be called forth by Magistrates or their authority we ought not to flinch nor be ashamed or afraid but shew what our Religion is what our Faith and Hope giving a Reason thereof out of Gods Word or if they demand us about any point of Religion we must in the defence of Gods cause speak our consciences freely Thus if the Jews or Turks should call us to know through whom we did hope look to be saved we must
his conscience he disswaded them therefrom so Davids conscience told him that he should do ill to kill Saul and thereupon would not give ear to those that perswaded him hereto Thus being tempted to Lye Deceive Swear Prophane the Lords day c. the conscience tells us that its evil so to do Again being called upon to any good duty the conscience tells us its good and provokes us to do it Why then Conscience is a Puritan if it do thus is not this corrupted as well as the other faculties O yes therefore it gives judgement very weakly and imperfectly in all but especially in the unregenerate and especially in the most ignorant and most wicked yet it retains some part of her office and power and will be doing as its enlightened and therefore it will give this judgement in foul and gross things in the worst of all as when they go to commit Murther Adultery c. or tell them on the other side they should go to Church c. but in the regenerate it doth much good work it s as a guide to conduct us in our way and whereby we shun all by paths It s a bridle to keep us from sin and a spur to goodness it s joyned in Commission with the Spirit of God they are obeyed or rejected together 1. Our duty then in token of our thankfulness is That we listen to the voyce of Conscience and be ruled by it we must take advice thereof ere we do any thing If we will not be ruled thereby but do contrary thereto it will one day exclaim against us when God shall judge us for our disobedience Why did not I give thee a Conscience to tell thee of these things will God say Yes Lord shall Conscience answer I told him it was naught and yet he would do it I told him such and such a thing was his duty and urged him to it and yet he would not give ear but put off the time from one day to another he would not repent have prayers in his family c. such shall then be stricken speechless Most are so eagerly carried after their passions and unruly affections as that they do not hear the voyce of their conscience the noise of those drowns the voyce of this 2. Even natural men have a light of conscience urging them to good and restraining them from evil None so evil but they have in them some light by which conscience is set on work to advise or counsel to the doing or avoiding this or that good or evil it s therefore no note or sign of grace in any because their conscience doth thus and thus This is in meer natural men from the light and knowledge that conscience hath of things good or evil yea oftentimes so forcible are those stirrings of conscience in them as that it keeps and restrains them from many sins which they are inclined to and would otherwise commit and puts them upon many good things which it urgeth them to which of themselves they have neither will nor power to do not from the love they have of the good or hatred of the evil but becaâ—se they would please Conscience which will not suffer them to be at quiet till it be obeyed this they may do and yet in the mean time may be onely in the state of Nature for though here they obey Conscience yet they do it not for Conscience sake Their obedience ariseth not from the purity and holiness of the Law of God but from fear of men from discredit or shame from hope of reward desire of ease or the like If there were no other cause to move them to enter upon good duties or to restrain them from doing evil but the Law of God they would not yield that obedience to Conscience which now they do And thus conscience gives judgement before things be done For its judgement after our Actions It then gives sentence This was well done This was ill done and not so onely but with an Absolution or Condemnation This was well done therefore you are innocent in it and deserve neither guilt nor punishment This was ill done therefore you are guilty and have deserved Gods wrath hereby Samuels Conscience spake for him Whose Ox have I taken c. Pharaohs against him I have sinned c. Thus is Conscience as a Judge acquitting or condemning us yea a little God as it were in the midst of man giving sentence beforehand as it shall be at the Tribunal seat of God on the last day If it acquits us then it worketh Peace Joy Comfort Boldness if it condemn us especially forcibly O then it causeth shame as in Adam when he fled and hid himself in the thicket after he had offended so also fear yea in the midst of all jollities as in Belshazzar and at small things as the shaking of a leaf so also sorrow which the world judgeth to be melancholy whereas it is far otherwise and yet both may and do often meet together yea desperation as in Cain and Judas and an universal distraction of body and minde the accusation of conscience are wounds to the heart Davids heart smote him A wounded Spirit who can bear They are as the gnawing of a Worm that never dyeth but lyeth continually gnawing at ones heart 1. If our consciences do excuse and acquit us bearing witness of the truth and integrity of our hearts of our hatred of evil our delight in Gods word and endeavor to please him above all things c. then may we rejoyce and be of good comfort the same being an infallible mark of our Salvation and may be bold in believing the same against Satan and all his discomforts There 's a great fault in many Christians though as the Apostle saith They know nothing by themselves but that their hearts bear witness with them of their care and faithfulness in all things yet are never the more comforted but are still cast down through Satans suggestions and lyes and their own unbelief If thine own conscience well informed according to Gods Word acquit thee why shouldst thou not be of good comfort you may be humbled for your failings yea deeply for your strong corruptioÌ„s yet for the main be of comfort if in any particular we have done well we may be comforted 2. Let us always keep our selves in well-doing that we may hear our consciences speak comfortably so may we keep a continual feast 3. If we have any thing lying on our consciences for which they boyl within us and accuse and pronounce judgements against us let us not make a slight matter of it but seek to God for mercy and to be discharged of it that so we may still conscience which then may be done not before Stop not the mouth of conscience as many do by mirth and toys this is but to delude thy self and delay time others let
conscience A. By no means a particular faith must be had for all our actions we must forbear a thing till we be perswaded and such ought to be born with that seek resolution A scruplous Conscience is when a man is inclined to think a thing lawful and yet hath some scruples and doubts by reason of many difficulties that he hath heard of which he knoweth not how to answer or resolve Here our rule is to labor to suppress all difficulties that make us doubt but if it cannot be done then its lawful to follow conscience notwithstanding those doubts and scruples as Deut. 13. when the people were setled in a true way of serving God if one should come and teach them a contrary way confirming the same by a sign this must needs breed some scruples in the peoples mindes nevertheless conscience enclining to the truth of the former Doctrine they are bound to stand to it Thus of these three Questions For the fourth There are good and bad consciences Mans conscience was onely good in the Creation since the fall all mens consciences are corrupted and perverted whereof some are renewed and sanctified from Heaven and so become good though not perfectly because of the remnants of corruption Whosoever is not sanctified hath an ill conscience of one kinde or other An evil conscience is either a still and quiet evil conscience or stirring either by accusing or excusing wrongfully for the true property of a good conscience is to excuse altogether for well-doing Now when the conscience is either num and dead and lies still or otherwise accuseth for sin or excuseth wrongfully this is an ill conscience Of a still quiet ill conscience there be three kindes namely sleepy secure and seared The first a sleepy drowsie conscience that lives and lies in many sins and yet accuseth not by reason of ignorance in the Word of God as the common sort neglect many a duty and commit many a sin that conscience never checks them for because they be ignorant of Gods Law for which another that knows the Law of God is humbled with them are omnia bene they hope to be saved by their good meaning and crying God mercy at last they are not troubled at wandring thoughts worldly talk on the Lords day to go to bed without prayer and the like They are like one that comes into a sluttish house in a dark night and sees nothing amiss but when the Sun shines perceives the foul corners yea the very moats that flye in the Sun-beams Some such have come under a lightsom Ministery and have wondred and been ashamed of themselves and have been humbled and converted Thus was it with Paul before and after his conversion The second A secure conscience that is stirred onely at foul and staring sins hates murther and fighting but in rash and unadvised anger is not moved at all is somewhat troubled at swearing by wounds and blood but makes nothing of By my faith truth this bread fire Sun that shines and the like such have wide throats that can swallow all small things So there are that make conscience of oppression cruelty in justice but none of neglecting the Word Sacraments and Prayer or prophaning the Lords-day which be greater then the former though they do not so think and partly the commonness of them makes their conscience not accuse in them or that they be never awakened for their sins till some great cross do befal them or after some rowsing Sermon then their consciences work therefore they cannot abide such Preaching though it were happy for them if they might hear such still till they were wearied out of themselves The third A benumbd brawny and seared conscience benumbd as a member in the dead Palsie brawny as a laboring mans hand seared as with an hot iron which is worst of all when men go on and make conscience of nothing but do what they list and their hearts scarce smite them being as Nabal like blocks and stones daring do any thing and committing most horrible foul sins and yet not being troubled thereat This comes by the custom of sin and refusing the checks of their conscience and Gods giving them up to a reprobate minde and an hard heart to work wickedness and that with greediness great sins also lyen in without repentance do harden and benumb the conscience as a part of the body that is seared is past feeling They not onely doing against the light of Gods Word but even against the light of nature and their natural conscience God gives them over and so they go on in sin without sence of any thing The cause of these especially the two first is chiefly the want of a faithful Ministery for where this is though they be not converted yet they be convinced and sin not so quietly as others or if they live under such a faithful stirring Ministery and yet have drowsie and secure consciences it s because they come not to the Word or regard not what they hear or understand it not or sleep thereat But there are some more notorious which will not lightly abide a zealous or powerful Ministery but will get away from it else if they tarry through long contempt of the Word and hardening their hearts they grow past feeling having set down with themselves they will never be moved with whatsoever is said This is a great plague it takes from a man the onely means under God of his repentance he is as one under a grave stone that cannot rise These are lusty and merry they think their case happy they say Peace peace they thank God they were never troubled in conscience and marvel at them that be thinking them out of their wits or else that they have been some great offenders c. but they are troubled not because they be out of their wits but because they now begin to come into their right minde as it s said of the Prodigal They be troubled not because they be greater sinners then the others but because they see that the others see not which if they saw as it were happy for them if they did they would see cause enough to be wounded to the purpose But do they think their conscience will ever lie thus still No let them be assured God will set all in order before them and their benumb'd conscience will prove a raging conscience A Bankrupt makes a great shew at first afterward breaks and is arrested and imprisoned many make fair promises unto Delinquents that they will speak to the Judge for them c. but do indeed prove their chief adversaries such are the consciences of these men If it be once awakened and stirred it will roar as a Lyon and tear out their throats a sleepy conscience is like a starcht Ruff that stands up brave in fair weather but falls quite down in a storm The peace of such a conscience is naught it
comes not after humiliation nor proceeds from apprehension of Gods love but from a false imagination having no true reformation of life accompanying it Now that the consciences of such may be awakened here whilest there is help though usually most shun the same they must 1. Labor to be acquainted with Gods Law wherein they shall as well see the smallest as the greatest sins Therein they shall perceive their own error as who thought that they did love God above all and their neighbors as themselves that they did ever serve God and put their whole trust in him that it was lawful for them to swear so it were true that it was lawful to go to wizards that on the Lords day they might walk about their fields and do their other businesses and yet serve God as well as they that went to Church that they might do with their own what they list c. 2. Labor to know and believe that the least sin is damnation yet do most bless themselves in their evil courses and are not a whit moved by all the threatnings of Gods Word that thereupon they may be humbled and terrified and flie out of themselves to God for mercy which is the onely way to come to good To this end let them make use of the most stirring sermons meditate of Gods judgements go to such as are afflicted or lie on their death beds consider that there be thousands in Hell which have not committed the tithe of their sins and that if they themselves should dye suddenly this night their condition were miserable If any shall say My conscience hath been quiet all this while I do not mean to call my estate into question let such know that many go snorting to Hell and that a troubled conscience is better then a drowsie secure conscience for that may come to good the other is out of all possibility of mercy Indeed to stay in terror of conscience is fearful yet not worse then to have a benumb'd conscience there 's hope of them that be troubled of the others but a little Physitians prescribe their Patients sometimes to go to sea to be sea sick and that to purge away some ill humors for the health of the body no less needful is it to be soul sick for the welfare of our souls yet is it a common speech of most at the visitation of the sick Oh I pray do not trouble him he is in a very good minde c. but the Prodigals condition though he had ragged cloaths and a rent heart was better then his elder brothers and the Publican justified not the Pharisee Thus of the quiet ill conscience The stirring ill conscience is either when it stirs by excusing or by accusing Excusing upon the doing of some evil whereof John 16. 2. or the omission of some duty as the hearing of the Word Prayer and the liâ—e Thus was it with Saul when he was questioned by Samuel for not obeying Gods Commandment thus hath it been with some Papists when they have practiced Treason against their Prince and Countrey A good conscience doth excuse indeed but rightly not amiss in all things not in some onely for the maner as well as the thing it self Accusing and that 1. When it should not as an Idolator is troubled in conscience for leaving undone some piece of idolatrous service 2. For trifles and not for matters of weight as the Pharisees made great conscience of going to meat with unwashen hands but not of murthering Christ as Papists make great conscience of eating flesh on a fasting day who yet make no conscience of Whoredom Swearing so Civil persons would be much troubled if they should be but accused for wronging their neighbors who yet are no whit moved for prophaning the Lords day not coming to the Sacrament neglect of Prayer and the like 3. When it is forcible and violent causing horror and fear gastliness terror in the dark or at the sight of any of Gods Judgements trembling at the ratling of a leaf yea and desperation it self This though it be not good of it self yet turns to the good of the godly God brings them this way onely he leaves them not here but by the voyce of the Gospel doth relieve their mindes and perswades them to seek mercy upholding them with the hope thereof Some have checks of conscience but so as they can bear them out some again so as they cannot endure them Who so finde their consciences accusing them for their sins and know no pardon but their consciences still tell them of their sins and that their course is bad let such know that they have evil consciences which being let alone will accuse them worse If their consciences accuse them God is greater and knows more Therefore let them seek to pacifie God and their consciences too To this end consider That God hath provided in his infinite mercy an all-sufficient remedy in the death and bloodshed of Jesus Christ then which there is no other way to satisfie Gods displeasure nor to stanch the terrors of conscience let such bewail and lament their state to Almighty God confessing their sins and judging themselves as the Prodigal for the same thereupon craving of him with strong cryes and humble prayers the pardon and forgiveness thereof To such as thus come in the truth of their hearts God hath made many gracious promises Thus suing to him he will in his own good time send down a comfortable answer This is the onely course to come to good to still conscience with forgetting our sins and mirth is but to deceive our selves to wear it out by head and shoulders it s but as the putting away of the tooth-ake with cold water which will still it for a little but after it reboundeth more violently this is the way to get peace After this will our consciences begin to be quiet and thereupon excuse and comfort Then will Faith purifie the heart and work an hatred of all sin with a continual care to please God in all things Then shall we be quite altered and changed from that we were I cannot but wonder at a number of men whose consciences witness against them who yet seek not to pacifie them by assurance of pardon but adde more daily unto their sins whose consciences bear witness That they have no care to please God but their way and works be naught assuredly their consciences will one day cry louder O lay up no new matter of accusation all the profit and pleasure that comes of it will be dear bought It s as to drink pleasing poyson it goes down pleasantly but afterward wounds the bowels If a man had never so much wealth yet if he have an ill conscience what shall it profit him It were as if a man had a costly banket rich apparel and attendance c. and one with a sword drawn were standing ready by
him to kill him This is a Bailiff to arrest a Jailer to keep safe a witness to accuse a Judge to condemn an Executioner to torment c. It s of all foes the worst they accuse to men this to God one may go from them sometimes but not from this It s an evil help in adversity which like Jobs friends troubles us more then all the rest It will be a woful companion at the hour of death and day of Judgement It s like a woful contentious wife when a man hath had trouble enough abroad coming home he findes more there O their life is no life that live with a worm gnawing within Thus what joy will there be of health wealth or whatsoever else yea as we are to take heed of this so also are we of a benumbd conscience the end of both being bad the one no less dangerous then the other Thus of a bad conscience A good conscience is an excusing and comforting conscience that speaks on ones side and that for well doing Thus have the Angels in Heaven a perfect excusing conscience So had Adam in his innocency and we shall one day have in heaven Now our conscience is but so in part as all our other faculties Some corruption remains therein even in the best and therefore doth sometimes accuse or excuse when it should not but for the most part it excuseth and witnesseth comfortably on our sides this is either a good quiet or a good troubled and trembling conscience A good quiet conscience hath these two parts an heart witnessing to us 1. The pardon of our sins past in the blood of Jesus Christ for as Jonah's casting into the Sea stilled the same So believing in Christ stills the most troubled conscience if we be justified through him who shall condemn and 2. Our unfained uprightness and care to please God in all things detesting all evil and bearing true love to his Word and Saints of the former read these Scriptures Job 19. 25. Romans 8. 16. Psalm 4. 6. and 32. 1. Gal. 2. 20. Cant. 2. 16. Of the latter these Psalm 26. 2. and Isaiah 38. 3. Acts 23. 1. 2 Cor. 1. 12. Heb. 13. 18. They that believe most assuredly the pardon of their sins and walk most stedfastly with God they have the good quiet conscience at least so far as is here to be attained This is a wonderful Jewel a continual feast This causeth joy This causeth boldness to come to the Word boldness before God boldness also towards men let men say what they will we care not if our consciences witness truly on our sides yea boldness against the Devil who will lay much to our charge sifting us to the full O thou art a damned Creature will he say No Satan yes an horrible sinner and who hast deserved Hell fire I grant Satan but Christ Jesus hath paid my debt and delivered me If thou shalt scape Hell yet thou shalt never get to Heaven will he say for none come there but such as keep the Law O Christ hath kept it for me But he hath dyed but for a few whereof thou art none yes I am He dyed for none but such as truly believed in him so dost not thou Yes I do believe and do lay hold on his gracious promises But Christ dyes for none to whom he gives not power to become new Creatures so art not thou Hereunto will a good conscience answer boldly and so put Satan to flight This differs from a bad quiet conscience that comes from ignorance of their danger as a blinde man standing before a Canon this out of knowledge of Gods Word This is quiet upon examination that because never examined This is quiet upon good grounds that upon nothing but upon bear conceits This hath joy adjoyned therewith which that hath not That leaves one in deadness this quickens the heart to every good duty This holds at all times that driven away by the terror of the Ministery of the Word or by afflictions especially it fails at death and Judgement day A good troubled and trembling conscience is when one is perswaded of Gods love and the pardon of sin through Christ but cannot hold it firm and fast and this not in the beginning of their conversion onely but after they hold it with a wavering hand so doubtful and full of fears because of their unworthiness and the greatness of the mercy so that ever anon they are to seek and ready to faint And for the other their heart witnesseth the true hatred of all sin and care to please God in all things but herein they think they do nothing as they should and that they can do no good and even when they have done duties very carefully yet are they still troubled as if they did all for fear of pain and Hell and not for the love of God or out of self-love in hope of Heaven and to save their souls And because they finde some corruptions and rebellions they think that these spoil all their duties and that they themselves are vile wretches yea though they hate them deadly yet this doth not satisfie them they hate them not so much as they should Again they are so timerous and fearful whether they may eat this or that or thus much wear such good apparel do this or that go this way or that all which notwithstanding are lawful for them but they are so afraid to offend God that they often accuse themselves c. This is a good conscience though not so setled as were to be desired and as the other is This may appear by these Notes Such would not part with the comfort they have for the world nor be utterly out of hope and are glad when they can believe best They resolve to trust in God and serve him though he would kill them They are humble and both much and servent in Prayer They hang upon the Ministery of the Word hunger after the Sacrament long for the Sabbath delight in the Saints There 's no Physitian more welcome to a sick body then a godly Minister to them in time of trouble They walk usually more strictly then they that have more comfort and are more zealous and more afraid to sin and more grieve at sin in others So that this is a good conscience no less then the former Both go to Heaven the one in sharpness the other in sweetness run the way of Gods Commandments They be like to two Travellers through a Wilderness or in a dark night one of good courage afraid of nothing the other of a fearful nature afraid of every thing both which get well through So do these the one hath experience of Gods goodness in not being troubled and tempted the other of his power in being upheld that he is not swallowed up and overcome of fear and grief O that there were many such consciences And yet it cannot be denyed but
such a destruction and desolation as hath been of some particular Cities and Nations nor a destruction of some Creatures in all places as was in the Flood but the end of all things that is All things shall come to that end that God hath appointed them to come to many and most Creatures to an utter end the heavens and earth to be purged by fire men and women not to come to an utter end but to live immortally in joy or wo but to be at an â—nd for living here so that as the world had a beginning it shall have an end the same God that created it shall destroy it Is at hand That is draweth near therefore these are called the last times and the Apostle saith Time is short and That upon them the ends of the world were come Obj. How could this be true that it was near when now 1600 years are past since and yet it is not come did the Apostle speak as he thought or onely to scare the people Answ. He spake as he was perswaded and that truly 1. Either in respect of the times before Christ it was nearer then to those under the Law or 2. In respect of God to whom 1000 years are but as one day or 3. In respect of eternity a thousand years are nothing to the time to come which is for ever it s as little as a drop of water to the whole ocean Sea Obj. But did the Apostle think that it was thus far off and should last thus many years as it hath since he spake this A. It s likely he thought it nearer for Christ Jesus being come and all the Prophesies of him fulfilled the Gentiles called and the mystery of iniquity begun already to work why might he not think this and though some things were yet to be accomplished touching the calling of the Jews yet might he think that that might quickly be dispatched Howsoever that that time was the last time they knew and that God would never speak after any new maner to his Church as he had done before from time to time and the Apostle Paul though he would often signifie the end to be approaching yet he knew it was not to be by and by but that some things must first fall out though haply he conceived that the same might have been dispatched in lesser time then it hath been But we have the advantage of them because we have the Book of the Revelation left to the Church by the Ministery of John the last living Apostle containing things to come from that time till the worlds end whereof many things be already accomplished which makes the Book more lightsom other things are yet to come touching the ruine of Antichrist calling of the Iews destruction of the Turks but in what time the Lord will finish these things we know not What if the day be yet some scores of years off yea some few hundreds as we may well think that is the utmost is it not then near by It was near in the Apostles time much nearer now then began the last time now is the end thereof But that is not so much the force of the Reason as this That we live in the last times nearer the worlds end then our Forefathers before Christ therefore ought to minde earthly things less and seek more after heavenly and lead an holy and godly life But say the day of Judgement were not so near as it is yet every of our particular ends is at hand we know not how soon when where how to day or to morrow and that is to us as if the world were at an end for any use thereof and for our state it shall be with us at the last day as when we dye 1. This may provoke us to Sanctification and a godly life seeing we live in the clearest times when the last day draweth near They that lived long ago were to live godly much more we having so short a time we must so live that when our Master cometh he may finde us so doing If death or judgement take us in our sins how miserable is our condition 2. It may reprove such as so live here as if here they were to live for ever eating and drinking and beating their fellow-servants c. others also that go on carelesly either making no profession or contenting themselves with a shew thereof as the five foolish Virgins every one must prepare himself that he may be found in peace at Gods coming 3. It may comfort the godly in bearing the Cross patiently yet a little while and we shall be in heaven from the same yea that day draweth near wherein God will be glorified in the sight of all his enemies See Phil. 4. 5. Heb. 10. 36. James 5. 8. 4. We should not set our mindes on these transitory things but on them that endure for ever The things of this world are vain uncertain perishing the world it self shall be consumed and our selves be most frail of all we must therefore be sober in seeking these earthly things laboring after grace life everlasting and the means thereof Be ye therefore sober Now of particular duties one helps another The former reason strongly enforceth these duties From the coherence note 1. That as before he exhorted to Sanctification in general so he doth now in particular for we are subject to deceive our selves Many be good in the gross not so in particulars they think they love God above all and their neighbors too and that they live holily but come to particulars it s nothing so 2. That as he forbade the forementioned lusts and vices so he now exhorts to the contrary duties the one must not be without the other see Acts 26. 18. In particular we are to be sober both in the use of riches and in the use of pleasures but of this last with the appurtenances thereof Meat Drink Apparel Recreations we shall speak afterward For sobriety in Riches Riches as Gods creatures be good in themselves and promised by God to his servants as blessings nay given to some of them as blessings as to Abraham Isaac Jacob Job c. They are encouragements to duty and well-doing and may be great helps and furtherances to us in and unto many good duties and that both towards our selves for we may spend the more time and have more freedom about matters of our soul and to others in shewing liberality and mercy and to the children of God that use them well they are as pledges of better and everlasting good things as Canaan was to the godly Jews a type of heaven But it may seem needless to speak of the goodness of riches seeing most men count them the onely good but the truth must be taught we speak of the things themselves yea some have utterly hated them as evil as Crates and among the Papists there be some that profess voluntary poverty
we be aware as David Judah 2. Seeing this is a part of Gods Counsel and he that bids we should not steal should keep the Sabbath c. bids us watch let us know it s not safe for us to neglect it when God hath made known the same to us Is it not pity that such a blessed mean to further us so sweetly to heaven through this world should be so little known and so few have help by it O if we would once enter upon it it would save us from many dangers it would make our life fruitful it would bring us so much unwonted peace as we would be so far from being weary of it that we would be grieved that we have been strangers from it so long and came to the acquaintance and use of it no sooner O let us grieve and crave pardon for neglecting such a necessary and profitable duty so long and for the time to come be careful to redeem the season Unto prayer We must adde prayer to watchfulness else what if we spy temptations coming and setting upon us of our selves we have no power to resist the least of them We must therefore upon every occasion have recourse unto God by prayer as Watchmen if there come enemies in the time of War that be too strong for them they raise the City for help and in our ordinary watches if naughty wretches come and set upon the watch and be like to beat them down they cry out for help and so subdue them so must we Temptations at some times come so strong as that we cannot deal with them and therefore must cry to God for help O that we could be much exercised in this duty of prayer It keeps us in sobriety helps our watchfulness turns away evils furthers us in good is the onely mean to supply our wants whether for soul or body O what a priviledge is this O the force and fruit of prayer They that be much in Prayer obtain much grace and peace here and shall finde a large entrance into the Kingdom of Heaven hereafter Vers. 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins THe Apostle proceedeth to other duties for Christianity is a Tree that hath many branches and a true godly man must have respect to all As a Tradesman must have a care of every part of his Trade and every point thereof though haply he may be more expert in some particulars then in others Above all things Not above the duties of the first Table for that is the first and great Commandment but above all duties of the second Table have a care of love which is a main and most necessary duty without which there 's no society or living have a care of it as of a mother-duty from whence others will arise as upon the wanting thereof they also will be wanting or thus Above all things that is Of all the loves that we owe have a care of the main namely Love to the Saints for though we must love Strangers Wicked men our Enemies c. yet must we must love the Saints above all Here we have 1. An Exhortation to love 2. The maner of it 3. A Reason to enforce the same The Exhortation affords us this note that Love is a most excellent and necessary duty Hereof I have spoken at large on the 22 Verse of the first Chapter where was shewed both what love is the high commendation thereof by its several properties with the means whereby to attain the same c. Fervent The maner or kinde of love required a large continued stretched-out constant love As a cloth folded up is in a little room but when it comes to be cut is stretched out into many mens uses so our love must be stretched out to many persons to many duties as in giving and doing good to body soul goods good-name and that not sparingly but liberally so in forgiving both much and often neither must this be onely when we can well do it or when we have nothing else to do but when it s against our profit pleasure ease c. so as we neglect not our selves too much and thereby more pleasure may be done our neighbors then hinderance come to us Reasons hereof may be these 1. Gods love towards us is fervent and reacheth out into innumerable favors for our bodies souls goods good-name c. and that continually forgiving also our daily offences and bestowing his own Son on us 2. A little love will be easily quenched and hindred by the Devil and his instruments whereunto our brittle nature most readily yieldeth This is not such a love as that whereby the fornicator loves his harlot one enemy to goodness loves another This is not grounded upon any transitory thing or common gifts but is for grace We love thus not for any by-respects but because God requireth of us so to love this is agreeable to the Word of God and therein we must principally aym at the good of our neighbors souls to perswade ones friend to that for preferment which he cannot do with a good conscience or being sick to perswade him to send for a Cunning-man or woman or to disswade him from suffering for a good conscience c. is rather hatred then love Had our Savior followed Peters advice and not gone up to Jerusalem for to suffer we had all perished eternally But of this before For charity shall cover the multitude of sins The Reason There will be through our corruption and frailty of nature many offences one against another therefore must we labor for love to cover them The Papists interpret the words thus That our love to our neighbors will merit at Gods hand forgiveness of our sins but we are justified before God by Faith in Christ Jesus before we can do any good work neither can we love God or our neighbor for his sake till we be assured of his love to us in pardoning our sins True the more we love our brethren the more we may be assured of Gods mercy to us and that we be pardoned and that he will still shew us mercy but not by desert That opposition Prov. 10. 12. Hatred stirreth up strifes but love covereth all sins sheweth plainly that this is not the meaning Faults that love covers be of two sorts namely sins against God and wrongs against our selves Against God whether they be natural infirmities or others so they be not notorious acts or continued wicked courses of bad men as love will not be suspitious but hope the best till it know an evil committed and interpret things charitably so those that be faults yet love will not blaze them abroad but keeps them in and admonisheth the party it utters them not where they be not known to his disgrace and so uncovers his shame and rejoyceth therein as Cham. Against our selves for
those that be small ones it passeth them by takes no notice of them but treads them under foot for those that be somewhat greater it will be content with any reason for those that do touch us to the quick in our names and goods it will forgive the wrong and the revenge but yet it may seek his own right and due and that by the benefit of the Magistrate where note that he must see 1. That it be not for trifles 2. Not till all other ways more peaceable have been offered and refused 3. That it s then without revenge to the party or hatred and without denying any Christian duty to him love will cover a multitude of these committed by sundry men or i ft be by the same party As God covers our infirmities and accepts of our true desires and Parents put up much at their Childrens hands and do not revenge themselves by beating them by and by so must we by love cover the infirmities one of another By both these its evident and plain that there is but a little love in the world and that our selves are very short in this duty whether we try it by covering of faults against our selves or of mens faults against God O how the world rejoyceth to talk of the faults of Professors how will yong Professors be censuring whom they like not and what censuring and backbiting and slandering is there of one another what telling tales and talking one of another That we may cover mens faults committed against God we must 1. Minde our own matters 2. Think of better things 3. Rebuke the tellers of such things and stop our ears from hearing the same That we may cover their faults committed against us call to minde 1. That we be subject to offend them and need their forgiveness 2. That God requires it who forgives us a multitude of sins 3. That there can be no better argument that our sins be forgiven then our forgiving of others as there can be no better motive to God to shew us mercy then for us to be merciful 4. That Christ forgave those that wronged him If we can bear nothing it s a sign of little love O that we could think it a glory to forgive and pass by offences whereas we now count it a disgrace and that we are no body if we revenge not This hinders not but that we may admonish each other but that the Magistrate may punish faults committed but that the Minister may preach against sin Neither doth this warrant that we should slatter or daub one another yet must not we point out a particular person unless it be upon an extraordinary occasion Verse 9. Use hospitallity one to another without grudging THis is an exhortation to a particular duty of love we must be kinde and helpful to strangers especially such as are in affliction and persecuted for Religion we must harbor receive and comfort them at our houses or otherwise relieve them if it be most profit to them we must also be kinde and helpful to our own poor especially the best disposed of them comforting their bowels and refreshing them sometimes at our houses we must also lovingly invite one another to our houses for the further encrease of love and all this must be chearfully without grudging In the exhortation Use hospitallity one to another we will speak of the three preceding branches 1. For strangers we must be kinde to them that being of other countreys are in want or flye for Religion and come to us for shelter which do either forsake their Countrey for their conscience or be thrust out of their Countrey house and home especially for Religion This is often commanded as Exod. 22. 21. and 23. 9. Lev. 19. 33 34. and 23. 22. Heb. 13. 2. Hereof Abraham Lâ—t Job Booz Obadiah Rahab the widow of Sarepta the Shunomitish woman Cornelius Lydia Gaius Onesephirus c. were notable examples so we read of some that gathered for others and sent unto them in their necessity This Land hath done commendably this way in relieving the French and Dutch Reasons 1. God who requires this duty of us is merciful and accordingly should we be so 2. These with widows and fatherless are most shiftless most heavy hearted least regarded in the world easiest trodden down unable to requite good or resist evil therefore God hath taken the charge of them both to defend them from wrongs and to requite the good which is done them 3. We must not adde affliction to affliction that 's not to be endured but we must help bear their burthen comfort their hearts refresh their bowels It s enough for them that they are fain to forsake Land House Friends and all for Christ sake 4. This will keep them from impatience murmuring and many other temptations as also from falling into their Enemies hands bodily or from forfeiting a good conscience by recanting whereunto in likelyhood they would be driven through our unkindeness 5. This helps strengthen their faith in Gods promise that he will provide for them which forsake any thing for his cause when we use hospitallity towards such then is this promise fulfilled and we help them to believe 6. Hereby also we provoke them to break out into many praises to God and to pour forth many prayers for us 7. We know not how soon their case may be ours now if it were would we not be kindely used 8. Thus we shall express our thankfulness to God in that we our selves are not driven from our own homes 9. Hereby also we shall declare a good Testimony of our love and so of our faith for seeing they can never requite us therefore we believe it s laid up with God 10. It shall not be forgotten with the Lord but rewarded here and hereafter never did any lose by kindeness to strangers He that receiveth a Prophet c. shall receive a Prophets reward that is such a reward as a Prophet may be like by his office to help them to from the Lord so such a reward as a righteous man may help them to look upon all the forementioned examples and they clear the same But were there none here that Scripture Come ye blessed of my Father would suffice to draw us on to the performance of this duty O let us be ready in performing this duty let us put to our helping hand let us shore them up that they sâ—ink not Neither must we thus do onely to strangers of other Countreys but even to those in our own Land in the time of persecution So also if we hear of their great losses by fire or otherwise especially being authorized let us extend our charitable benevolence on them for their relief and though we our selves do not harbor them yet if we help to build up or repair their Houses c. we perform this duty Sundry among us do something tollerably that way but for the
mercies of others they are cruel It s a sign that those never tasted of Gods mercy which are altogether without the bowels of mercy Obj. O but if I could happen upon Angels in entertaining strangers then would I like well of it Answ. We do after a sort entertain Angels for they attend about those whom we harbor and the House is the stronger that night as Lots was yea we entertain more then Angels For he that receiveth one of these little ones receiveth me saith Christ Who would not be ready to lodge Jesus Christ if he were here If I could obtain a Son having none or being dead to have him raised from death to life as the Shunamite by the means of strangers or have my friends and servants restored to health I could like well to entertain them Gods Servants may obtain for us as great things as these nay greater even such things as may be for the good both of our own souls and theirs And if even those which in likelyhood have done thus onely in civil courtesie have not been unrewarded how much less shall they which do it for Conscience sake 2. For our own poor It s best to maintain them at their own houses with that which their own labor will not attain and not suffer them to go from door to door except when they bring home their work or come out upon occasion of some sickness to make known their necessities But many are forced out as being neglected at home Besides their maintenance at home its meet also for them of ability now and then to bid them home to their houses to warm them at their fires and that not onely at the Festival time of the Nativity of our Lord Christ but upon other occasions as the day of our deliverance from the Powder-Treason c. So its meet that every Lords day we should take home with us a poor body or two who are best minded most diligent in their Callings bring up their Children well c. to encourage them in goodness and that they may bear their burthen the more chearfully This is even in special enjoyned to us and required of us and thus doubtless did both Abraham and Job But how are the poor by most in most places neglected Hereof there are two chief causes 1. Wicked Covetousness which hath so prevailed with some that they are mad for the world and insatiable thinking all lost that goes besides themselves Some rich keep no house some have many Farms and for any good they do it were better they had none some live basely and miserably c. 2. Pride in building apparel sumptuous dyet whereby they are drawn so dry that nothing is to be had of them For the former they covet an ill covetousness to their own house it being the way to pull it down and for the latter their bravery will be turned into rags God blesseth not the Children of either the one or other The Fathers being ill Tenants and not paying their Rent God will turn out the Children O how many by sparing more then is right come to poverty Being merciless they shall have judgement without mercy stopping their ears at the cry of the poor they themselves shall cry and not be heard They send away the poor as Nabal did Davids messengers and bid them Go c. and it shall be said to them at the last day Go ye cursed c. If thou wouldst be merciful to the poor thou mightest be blessed in all thou puttest thine hands unto if thou wouldst sow liberally thou mightst reap liberally thy Children might be blest thou mightst have a good name and be mourned for as Dorcas thou shouldst not partake in the evil to come thou shouldst hear a joyful Sentence on the last day 3. For inviting one another It s a means for watering love much good comes by it and the contrary strangeness doth hurt In many places its neglected and that out of pride for they cannot or will not meet but with so great cost and variety that men be the worse for it a quarter after if Christians would meet like Christians for society and not for meat and be content with one dish or two it were much better and then it might be oftner This duty is required of Ministers and that elsewhere particularly as well as others for they be fittest to counsel and comfort strangers are easily found out and must go before their people in the practice of that they teach and shall thus both provoke others the better and make a way for their Ministery in the hearts of the poor If it be thus then it was doubtless Gods minde That a Minister should have wherewithal even a competent maintenance for himself and his and to do good to others It s the conceit of some That a Minister should live but meanly and as it were from hand to mouth and accordingly they do so pole from him that he can do no good this way But though they should not be pompous nor sumptuous nor rake after farms and wealth yet they must and ought to live in good sort as well as themselves Such as have skill in the Scriptures or have profited by the word or reverence the Calling of the Ministery will not otherwise judge For us if we cannot do as we would we must do as we can nor having ability must we bid set on the great pot in the mean while starving our peoples souls Without grudging The maner This is all in Gods account He will have the work done after his fashion else it s to no purpose though haply it be as costly and painful as he requireth to come to the Word Sacraments Prayer be good duties none better but the heart wherewith they be performed and maner of doing is all in all As the Gallants of our times though the matter of the Garment be never so good or costly regard it not if it be not of the fashion so in duties the Lord looks to the maner how they are performed This of mercy must be done without grudging that is willingly chearfully without murmuring or repining God loves a chearful giver He respects the widows mite thus given The people offered freely to the building of the Tabernacle and Temple and accordingly should we do in these works of mercy It s a great fault not of the world onely but even of Christians that are brought very hardly and heavily to perform these duties we ought to be so far from being grieved at them as we ought to be glad when any occasion is offered this way That we do the same chearfully let us do it in faith even be assured 1. That its pleasing and acceptable to God 2. That he will reward it abundantly were this encreased in us we would be glad of any opportunity to manifest the fruits thereof Verse 10. As every
man hath received the gift even so minister the same one to another as good stewards of the manifold grace of God OUr Apostle yet proceedeth in the argument of love and because it were too long to exhort particularly to every duty of love he puts here all together in one requiring that every one do communicate what gifts soever he hath and in what kinde or measure soever He must not keep it to himself but distribute it to the good of his brethren the Church and Commonwealth and seeing God hath given us those gifts for this end and made us not owners but stewards and dispensers of them and such as must give account of the same which well followeth upon the former Exhortation That nothing be done with grudging we have no cause to grudge at what we do This Exhortation is general to all sorts of men whatsoever though in the next place he instanceth in some particular duties of Church-Officers as Ministers and Overseers of the Poor Here we have 1. An Exhortation to minister to be doing service 2. The maner according to our gift whatsoever it be which is described by the author of it or means how we have it we have received it 3. The generallity of persons which are thus to minister every man 4. A Reason because we are but Stewards As every man hath received the gift Here note 1. That every one hath some gift or other to do good with and whereby he may be profitable as authority wisdom wealth knowledge and the like as there is no member in the body but hath his gift fit to do good in the body not a finger or toe nay the least joynt of the least toe serves for the more steady walking without which the body were lame we could not go so firmly As every one of the Servants had some of the talents and he that had least had one So though one may have a more excellent gift or greater measure thereof then another yet every man hath some or other Let none then be discouraged as some be O I do no good there is no use of my being in the world I am a poor man or woman have neither Wealth Wisdom Knowledge nor Authority and so live like an unprofitable burthen Deceive not thy self if thou wert even a carnal person yet there were use of thee but of every one that feareth God there is special use and thou doest and mayst do good many ways Thou doest good in following thy Calling whatsoever it is Also thou hast some Children or a little family if thou bring them up in the fear of God that they may prove profitable instruments in the Church or Commonwealth herein thou art of good use Besides a poor man may give as good a lift at Prayer as the rich Thou mayest also do much good by thy good example patience iâ— adversity diligence in thy calling contentedness in thine Estate and the like so by counselling admonishing exhorting comforting and visiting thy poor and sick Neighbors Be not discouraged then but lay out the gift thou hast and thou shalt please God as highly as they that have more There are indeed some prophane minded men that say For these poor folks what use are they of they do no good if there were a thousand of them out of the way it were a good turn they do nothing but spend that other folks get Thus will some miserable minded men say But if they were carnal yet are they of use have skill one way or other neither shouldst thou grudge at their life but rather wish that they may live and mend If they be godly they do more good then thou dost notwithstanding of all thy riches therefore let none despise any as the eye despiseth not the hand or foot 2. That every one hath a several and diverse gift as it were some for Magistracy as Courage Wisdom Policy some for the Ministery as Knowledge Interpretation of Scripture the gift of utterance Exhortation Love Zeal c. Some to be housholders some skill in Physick Husbandry Law Merchandizing c. Every one hath not the same neither hath one man all As a General of a Field disposeth of his men all be Soldiers but not all of one kinde some be Horsemen some be Footmen and of these some Pikemen some Musketiers so hath God disposed of men severally And this God hath done for the knitting us together in love that none might be lifted up above all others nor despise any each being of use in his place None can live of himself none without the help of others The Prince not without the Subject nor the Subject without the Prince Ministers have their maintenance from the people people through their preaching attain Faith to the salvation of their souls The rich wants skill neither are able to do their own work therefore employ the poor about it and relieve them The Lawyer cannot be without the Clyent nor the Physician live without Patients The Merchant cannot be without the Clothier nor the Husbandman without the Tradesman each must partake of the others gift As therefore we should praise God for such variety of his gifts and for his wisdom in distributing the same so we should not be lifted up or wax insolent to the despising one of another If thou hast some gift that others have not they have also some that thou hast not If they need thee thou also standest in need of them say not of thy Minister He liveth of us if thou beest as thou oughtest thou livest by him so as the poor cannot be without thee thou canst not well be without them 3. That whatsoever we have fit to do good with it s a free gift of God we came naked into the world without any goodness even the least good is of God any thing that may be called good They were all freely given Adam much more now since our rebellion and sin if it be honor and authority its God that gives it if gifts to rule and govern that 's also of God if of the Ministery Christ ascended and gave gifts to men Is it wealth Job tells you That he had his from God yea to have a heart to distribute it well is Gods gift So to be skilful in any Trade as about gold silver brass wood stone as were Bazaleel and Aholiab is the gift of God Let us not then stand in Gods light by arrogating any thing to our selves as if the poor man should say or any other I have nothing but what I have got with my fingers end never any friend I had gave me a peny c. what thou hast is Gods gift many a one hath taken as much care and pains as thou hast who yet have mist of that thou hast got So if any Gentleman shall say My Lands have been in one stock since the Conquest I am beholding to no Prince for
pass to it at death so shall they have no stop at the day of judgement Among earthly Judges when a cause hath gone current on a mans side a great while yet at last either by corruption of Jury or Judge or by some evidence come to light not seen before all may be dasht and turn'd the other way It shall not be so at Gods judgement seat there will be question made of the damnation of some but no question made of the salvation of any of the godly But the difficulty is in this life it s an hard thing for a man to get to heaven called therefore a Straight gate and Narrow way a hard thing to come to be a Christian a converted person and an hard thing to continue therein and grow forward God hath much ado to bring us to grace and then much ado to hold us therein as he had a great deal ado to get his people out of Egypt and into Canaan sometimes themselves by murmuring lingering c. and sometimes others as Pharaoh the Red-sea c. proving hinderances thereto so hath he to get one of us out of the bondage of the Devil out of the Egypt of sin The Devil holds the world hinders yea our own wretched nature is not willing to come out What a stir hath he how many Sermons Threatnings Promises secret gripes of Conscience Warnings of the Spirit purposes to come out and yet keep in still ere we will yield yea how is God fain almost to pull us out by some crosses or sharp afflictions as the Angels pulled Lot out of Sodom how hardly are we throughly humbled for our sins when cast down how hardly comforted when we have got it how hardly do we keep it what a stir with our hearts to leave our old courses and take new and when we have begun yet what ado to hold out what revolting and backsliding hearts have we ready to wax cold and to linger after our old lusts so hard it is to do any good duty well The Devil like Pharaoh pursueth us and labors by all means possible to hinder us from all good altogether or from the right performance of it so also to draw us to all evil Then the world like Pharaohs Soldiers labors to hinder us by their ill example by ill counsel by vails of profits and pleasures and if these not by reproaches and troubles that it will raise up Our own Nature is worst of all as having a lingering after our old sins as the Israelites after the fleshy pots of Egypt sometimes we think like them we shall never hold out there be such lets in the way high walls and Anakims c. so that we get forward hardly as a man that were to go up a steep hill and had three great weights hung at his back so that we have such continual need of the Word Sacraments Prayer Meditation Conference Watchfulness that unless hereby we wax cold and grow out of order nay notwithstanding all these yet what ado to keep our hearts and lives in order and our selves within compass but we slip and stumble and grieve and up again and down again yea if the Lord to all these means should not adde some one or other affliction it would be yet more hard The Lord is fain to pull us with that strong cord also and this is chiefly meant here they are scarcely saved even because they are forced to be brought through many troubles so that as a man that is to climb such a steep hill as he cannot fasten his feet but is fain to get Daggers in his hands and sticking them into the ground c. may be said hardly to get up and as when two Armies fight for a Town one while one part prevails another while the other at last the better side prevails but notwithout much pains many wounds shrewd blows and continual labor we may say They got the Town hardly the like may be said in this particular Who knoweth not the truth hereof in his own experience how hardly canst thou be humbled how hardly drawn to renounce thy lusts how art thou fain to wrestle before thou canst do any good what continual need hast thou of prayer good company c. yea who knowing any thing seeth not he hath need of his crosses and that it was good for him that he was afflicted 1. This crosseth the most gross and yet most common conceit of the world that its an easie matter to be saved that there 's no need of such preciseness but that if men mean well God will be content and though one have lived badly yet at what time soever they repent for which a quarter of an hour is enough it shall be well with them and hence it is that the Word and our Preaching is of such small account and that so few take any pains to be saved but take pains for the belly and back and to grow rich c. Ignorant persons look not out but content themselves with a blinde good meaning without any part of a good life so prophane persons so worldlings so civil ones Though the Scripture requires us to labor strive give all diligence study seek yet will not they take any pains nay not onely so but they laugh and gibe at them that labor herein as fools or idle persons What art thou woful wretch that darest cross the Lord so directly He saith It s a strait way and few finde it and to this end bids Strive Thou sayest it s no such matter If it were as thou dotest Christ might not onely have spared those speeches but indeed the whole Scriptures for what use of any but to bid people live as they list and at last cry God mercy and all is well No God must make new Scriptures and chalk a new way to Heaven ere ever thou shalt finde that thou lookest for But what art thou that neither wiltst take pains to save thine own soul nor canst be content that others should Dost thou think that they be idle persons that take pains to hear the word O they could follow the world and that too hard but that they know one thing is needful Could they not sit at home in their chairs or keep their beds as well as rise and toil c. but that they know that they cannot so get Heaven but that they have need to use all means and that little enough though thou seest no such thing Indeed to lead a careless life to do good if it come in the way and if ill come in the way to be as fit for that c. a few Sermons and little hearing may serve for such a life but this is not the way to get Heaven If ever thou wouldst be saved thou must change thy minde and practice and believe the Scriptures that its a strait way and accordingly bend thy self to begin to take pains to see and confess thy sins to labor for faith to turn
to God to strive against the Flesh the World and Devil thus as hard as it is thou mayest prevail O strive whilst thou mayest for many shall strive that shall not enter in and thank God a thousand times that thus striving thou mayest obtain 2. Let every man prove whether he be in the strait way or not Many say They thank God they have ever been of a good belief and never doubted of Gods good will in their lives and that they thank God they have a good minde ever and can serve God with all their hearts and that they are not troubled with any such temptations as they hear some complain of and that they thank God they be not so wicked that they should need so many Sermons as some do and that they have ever prospered and have had as few crosses as any body c. These will think ill of me to unsettle them but their state is too smooth and too easie to be the way to Heaven it s rather the broad green way to Hell They that never doubted never believed that have been ever good were never good so they that have had no dumps nor fears at any time For Christ calls none but sinners but the heavy laden they that can serve God with all their heart without any trouble the Devil hath them sure some other way and therefore troubles them not in their duties because he knows they be but lost labor done in hypocrifie or else he draws away their mindes and they feel it not Those that can do well without resistance be better then St. Paul who could not do the good he would it s a sign they be all flesh for were there any Spirit in them there would be opposition let such know their state is naught This way will never bring them to Heaven what would you have or lose all this time better begin twice then be damned once On the other side some say They have gone a troublesom way and full of labor and difficulty have much ado to be humbled much to get comfort then much to hold it so that they have had much strife with themselves for some lusts and to take up some duties much ado with their old companions and that they can do no good but with such opposition and pain as Pray Read Hear c. and what a stir they have to bridle their nature and have had no more but needs many crosses c. let these be of good comfort this is a sign of the way to Heaven and as a man that is going to some Inheritance being before informed of the rugged miry and troublesome way he must go through finding it so though it somewhat trouble him yet it more joys him that hereby he knows he is in his way so cannot it but rejoyce those that thus labor as knowing that they are in their way let us be of good comfort and strive still and we shall at last get to Heaven and be saved though it be thus scarcely and with difficulty for faithful is he that hath promised who shall separate us from his love He that that hath begun the good work in us will perfect it The gates of Hell shall not be able to prevail against us we shall get to Heaven in spite of the Devil the World and our own Lusts Our Father is stronger then they That 's a racking uncomfortable opinion of Rome that men may strive all their days and at last lose all No wo were then to us If our Salvation were in our own keeping it might and would be lost 3. This teacheth all Gods Servants to take pains and strive hard to get to Heaven even Gods Servants are herein faulty that they think it not so hard to be saved and therefore are the more secure and lazy take too little pains watch not put not on their armor labor for no more grace then they had seven years ago O le ts strive more against our lusts labor for more strength and grace pray hear meditate watch continually c. It s not praying once a day will serve us but as often as we have need else if we spare our pains herein and be negligent in these duties we shall smart another way fall the more into sin have the more discomfort bring more labor and charge upon our selves as he that lets his house go out of reparation to avoid trouble and charge nay how often meet we with crosses upon neglect of these duties O whil'st others are encreasing their iniquities and making more rods for themselves let us these holy days and vacation time take pains to further our selves to Heaven And as Travellers chear up one another lend one another their hand to help them up if they be down or an high or slippery place so let us help one another to Heaven all that we can Neither let us be unwilling to undergo afflictions nor impatient under them but rather bear them quietly and thankfully seeing they help us up this hill of Sanctification to Heaven Where shal the ungodly and sinner appear If they that take great pains yet get hardly to Heaven then what shall become of them that lay down the rein doing what they list and taking no pains at all Here 's the comparison shewing the woful state remaining for the wicked at the last day By ungodly we are to understand such as live wickedly and indeed as if there were no God Heaven or Hell and by sinners such as go on impenitently in their sins whether ignorants prophane persons civil persons or Hypocrites All are sinners and if we say we have no sin we deceive our selves yet there be of them which have sin in them whom God will call righteous but of the workers of iniquity of those that make as it were a trade of sin and return a great deal being great dealers therein our Apostle is here to be understood These two ungodly and sinner be opposed to righteous so that whoso is not righteous is an ungodly one and a sinner If such being reproved shall say Are not all of you sinners are you without sin and shall think thus to hide themselves let them know that the righteous though not without sin do both hate sin and purpose against it before strive against it at the present and are sorry after they have committed the same none of which are found in these ungodly and sinners Where shall they appear He asks not because he knew not for he knew they should and must appear before the Judgement seat of Christ and knew also that they should be set on the left hand to hear that dreadful sentence pronounced against them Go ye cursed of my Father c. but speaks thus to shew the fearfulness of their state for it s more then if he had said They shall appear to condemnation Where shall they appear as if he could not express what a fearful appearance
and then how will they answer that to God 2. It rebukes those also that living among their people yet care not thus but think themselves discharged that they meet them at Church on the Sabbath and then preach them a Sermon whereas all the week after they consider not of them nay scarce visit the sick but either are so entangled with cares and businesses of the world that they cannot or so addicted to their pleasures that they will not minde this Thus they are less fit for Preaching do the less good and receive all at a venture to the Sacrament which is a fearful thing 3. As people must be careful for their Ministers who had need of no worldly care hanging on them that they may attend on their care of them so they must be willing that their Ministers have a care of them and deal privately with them and theirs This many cannot away with but would that the Minister should content himself with seeing them at Church but not to look into their behavior in their Families or to pry into their lives or deal privately or particularly who yet if they have a shepherd look that he should diligently tend their sheep all day and look to them particularly as well as feed them they should be glad when the Minister will come to their Houses and sit with them conferring with them and theirs of heavenly things c. But if they should know when he would come they would be sure to be out of the way this is a sign of an ill conscience that they cannot abide the tryal and which is worse of a bad heart that is not willing to mend But there 's another extremity when people will expect too much at the Ministers hands as to visit them at their houses more often then the largeness of the place and his strength and time will permit which though it be a good fault and a rare therefore to be much born with for there is nothing more comely in the world then to see Ministers delight in their peoples company and people in theirs and thereupon to be much together yet it must be done as it may stand with the publique There must be convenient time to Preach that we may not come unpreparedly and if a Minister Preach also on the week days he cannot have much time for private especially in a great and wide Parish Not by constraint but willingly Now for the maner A Minister is not to perform the forementioned duties by constraint as for fear of Gods wrath mens Laws or shame c. but willingly To do by constraint is base and servile what any doth thus they do but homely no better then needs must and besides what hope of Gods blessing can they expect upon such work God loves a willing heart and a chearful doer There 's a constraint that is good whereof the Apostle writeth to the Corinthians The love of Christ hath constrained me c. namely because Christ hath pardoned my sins dyed for me hath called me to this high and holy calling to be his Ambassador to his people hath entrusted me with the souls of his People c. I will therefore in all and every these respects do my duty in the most faithful and careful maner that I can neither can I do otherwise other constraint is base A man cannot endure his Servant should thus do his work much less the Lord who hath no need of any man and if one do it not he can set up another at his pleasure 1. This rebukes those that never Preach but so often as they are bound by Law once a moneth or once a quarter as also those who for avoiding the shame of dumb idols step up and do a little but like hirelings who have no love to their work are at it in body their mindes being far therefrom 2. It may perswade all Ministers to readiness and willingnes in our duty private and publique when we finde any loathness to our study and drousiness therein le ts think what an honorable Calling ours is and that whereas others are employed on earthly things ours is in the Scriptures searching in the rich Treasures of the Word and dealing altogether in Spiritual and Holy things and again what a trust is laid up with us and what weight lyeth upon us and what a reward remaineth for us we serve a good Master in an excellent work in the assurance of most rich wages 3. People must learn also to do their duty not by constraint but willingly Thus must they reverence their Ministers hear them obey their Ministery allow them maintenance but how grudgingly do most pay their Tythes which is for want of finding good by the Word They should so take part of the Ministers Spiritual things as they may put themselves into his debt and see cause to allow him means O suffer not any of the tenth part to cleave to your fingers neither seek to enrich your selves hereby but by the remaining nine parts whoso think to enrich themselves by working on the Lords day or keeping back their Tythes deceive themselves they shall not prosper Be the Minister good or bad give him willingly all the Law gives him If he do not his duty he shall answer for it Be not you Trespassers also stoppage is no payment but if he be a sufficient and painful Minister your custom will not priviledge you from paying him his due by Gods appointment you must give him his due to the utmost and he is worthy of it But O the woful covetousness and corruption of men in this behalf They think any thing enough for a Minister though it be but from hand to mouth whereas they look to encrease themselves and think their Trade bad and themselves ill Husbands if they leave not store to their Posterity Not of filthy lucre but of a ready minde It s not enough to do our duty willingly for so we may do for filthy lucre and gain but it must be of a ready minde even the love of God and zeal of his glory and the care of the peoples Salvation and winning them to God It were a base thing that lucre should set us on work or any thing else but those high and holy ends Obj. None would preach but for their maintenance they look for it Sol. Suppose it to be so yet many preach and have not half the maintenance they spend where they live but either spend of that little God gave them by their friends or else rob other Churches as the Apostle speaketh to preach to them but it s one thing to be set on work for gain and another to expect an honest and necessary mainteinance which is a necessary help to the doing of the duty and without which it cannot be well done It comes in I say by the by as a necessary help to the duty not as the end that sets
on work thereto And its Gods Ordinance that they that preach the Gospel should be maintained thereby yea if a man had maintenance of his own he were not bound in these days and among an able people to preach of his own cost but might expect the recompence of his labors and yeâ— do not this duty for filthy lucre 1. This rebuketh those that heap living upon living that they may live wealthily and at ease doing little of the work and taking small care of their calling 2. Those which do no good in their places who yet are very cunning to gather in their commodities and to make as much of their peoples as they can but follow Farming and Lawing as if they were meer Farmers Grasiers or Atturneys they eat the fat and cloath themselves with the fleece but do not at all regard their peoples good 3. Such vagabond and vagrant rogues that go up and down with a set Sermon or two which they have got by heart and coming into by places offer themselves to Preach falling in the end of their Sermons to make known their necessities by reason of great losses as by fire or the like all being notorious lyes These be notorious rogues fitter for the Whipping-post then any place else O but you disgrace that calling No I speak against these scabs and scurfs that disgrace it for some of those were never in the Ministery but boldly have taken this course without calling or warrant some it may be have been in the Ministery but for their base and detestable behavior have been cast out and now take this course Those are notorious drunkards Gamesters Whoremasters as hath been proved 4. Such as desire to preach at many Funerals and there for a little see set their tongues and consciences to sale in saying they care not what sometimes without sometimes against their knowledge 5. Such as having a great man in their Parish dare not displease him by preaching the truth but double and faulter serving their turn for advantage O that we would set Gods glory and our peoples good before our eyes as the mark whereat we are to aym covetousness is a base sin in any but chiefly in a Minister How shall he teach others to depend on God or teach the Doctrine of Gods providence that is himself perplexed with worldly cares how can he preach against covetousness in others who is himself covetous 6. For People they must not reverence and make much of their Ministers for filthy lucre and because they let them good peny-worths but for their Office Gifts and Care Note we further that As we are to do good duties after a right maner as in hearing with an honest heart praying with lifting up pure hands without wrath or doubting receiving the Sacrament after due preparation c. else how glorious soever the outside be they are abomination in Gods sight and encrease our condemnation So we must particularly do the same with a willing heart so were the offerings of the people towards the building of the Tabernacle and Temple All our duties to God his Ministers the poor all works of mercy c. must be thus done Again that no man ought to do the duties of his calling or go to his work meerly for gain so that if it were not for it he would not follow his calling These be servants and drudges to Mammon so do Heathens and Turks but Christians ought to go to their work because God hath so appointed and for the good of the Church and Commonwealth his gain must come in on the by as it shall please God to send it but we ought to follow our calling as the means God hath appointed to keep us from idleness and to humble us thereby and we might be instruments of the common good No doubt most men offend God greatly this way yea good Christians go not to their work in Faith as they ought nor so single-heartedly as they should but are carried along by profit therefore some when they cannot encrease as they have and would then give over their callings and live idelly of the sweat of other mens brows by Usury c. most never regard the common good but their own private advantage Filthy lucre Not that all gain for so lucre signifieth is evil or filthy yet so he calls gain to shew us that most of the gain of the world is filthy gain though to the most of the world all is fish that comes to net and gotten by hook or crook right or wrong is cleanly enough though never so filthy Indeed hungry dogs will eat dirty things and draff is good enough for swine we must learn to keep our selves clear of filthy lucre What is filthy lucre whatsoever is got basely by the neglecting any good duty towards God our souls our families our brethren is filthy gain So whatsoever is gotten by any unlawful means gain gotten by the breach of any of Gods commandments as by society and conversing familiarly with Idolaters against the second Commandment so all gain gotten by oaths charms c. all gain gotten by travel or working or bargaining on the Lords day all gain gotten by defrauding the Prince of his Taxes and Customs or Ministers of their Tythes and Dues all gain accrewing by oppression withholding Corn from the poor upon forfeitures c. all gain gotten by Whoredom on the womans part or on the mans by winking thereat so all of gain gotten by any kinde of fraud or deceit as by bribery gaming and the like So by selling things not useful as Cards and Dice or things not sellable as Church livings or things naught or mixt or at unreasonable rates or by false weights and measures so in buying taking hold of the necessity of a poor man so in borrowing not paying whereof those subtile and wicked bankrupts are guilty which break to enrich themselves so lending upon usury to the poor especially letting rackt Rents so in doing work but not truly or not at all and yet taking the wages whereof many Ministers are guilty so in not paying wages whereof not a few rich are guilty so in Partnership all unjust and unright gain by secret fraud or open violence so all gain by lying and dissembling and falshood the common course of gaining in the world so of Lawyers pleading and setting a face upon bad and foul unjust matters for their fees c. Do we examine our gain which we have had If it be filthy lucre confess repent and cry to God for mercy and restore else look for Gods vengeance God will pursue it in themselves and curse it that it will not abide to their posterity and besides they shall have no part with God And then what shall it have profited them to have won the world with the loss of their souls yea the time will come either in the torment of their conscience
in this world or else at the day of fearful account when they will be as glad to be rid of it again as ever Judas was of his thirty pieces he thought if he could get money he were made but when he had it he was never so ill in his life as then So was it with Achan Gehazi Ananias and Sapphira c. And for the time to come let 's beware lest any filthy lucre cleave to our fingers Note further That Lightly the Scripture speaks not of riches but with some checks If but two words one of them is to take off our mindes therefrom as uncertain riches deceiveable riches unrighteous Mammon It s hard for a rich man to enter into the Kingdom of Heaven and here filthy lucre This is that we should not set our hearts too much on them whereunto we are very prone but taking heed of covetousness neither too greedily desire them nor be insatiable in our desires nor too sparing from our selves and families nor niggardly to good and holy duties nor having them to set too much by them or put our confidence in them or be too much cast down in the loss of them c. To this end 1. Consider That covetousness is idolatry and so a most hanious sin withdraws our heart from God is the root of all evil will make a man break any Covenant the bane of godliness a throne that choaks the seed of the Word 2. That our life stands not in them much less our happiness yea that they are changeable and which even Reprobates have in great abundance 3. Seek after the favor of God and assurance of Salvation and lay up a treasure in Heaven and this will stay your stomack for these things This hunger will starve the other hunger when we have assurance of Salvation it will stay us as a man that hath well broke his fast hath no great haste to his dinner Heaven will fill the heart the world cannot Obj. Why then are many Christians covetous Ans. It s not their goodness If they had more faith they would be less careful of the world but if these be so being assured of Heaven what would they be if they had no assurance thereof 4. We must follow our Calling diligently and cast our selves upon God believing his promise He will not fail us neither forsake us Obj. But the world is hard we must therefore follow it earnestly which if we should not do we should leave but little for our posterity Answ. If we have faith to depend upon God he will give us by our lawful and moderate seeking that blessing that shall be best and sufficient both for us and ours and shall continue longer with our Posterity then more gotten greedily Verse 3. Neither as being Lords over Gods heritage but being ensamples to the flock NOw followeth the third duty of the Minister namely to give good example of an holy life to his people where pride is forbidden they must not rigorously cruelly or over imperiously rule them speak we first of that which is prohibited then of that which is enjoyned That which is forbid Ministers is pride and lordly carriage of themselves whereunto a reason is annexed even because the people be Gods heritage and portion Neither as being Lords Here note 1. That Ministers must not exercise civil authority and temporal power over their people but use a spiritual rule over them by teaching them and denouncing the judgements of God against them that do evil and ruling them by the Word of God and by spiritual censures to correct the stubborn and disobedient Our Savior Christs our Masters kingdom was not of this world and so not ours He would not be a Judge or Divider between two at variance about their inheritance Magistrates must rule by the Sword and we by the Word they by the Temporal Sword we by the Spiritual we must teach the people exhort perswade and commend men to God and pray for them and if any be obstinate to admonish them more seriously and if they reform not to debar them from the Sacraments yea if they have committed any notorious sin and live without repentance to cast them out of the Church and deliver them up to Satan These be more weighty and fearful censures being rightly performed then any bodily punishment we must leave other things to the Magistrate whose power is of God to rule with the material Sword Thus did our Savior Christ onely once as he was the King of his Church and not as a Minister of the Gospel he whipt out the buyers and sellers out of the temple So the Apostles exercised no other but Spiritual authority except Peter by special and extraordinary direction on Ananias and Sapphira and Paul on Elimas the Sorcerer In those times God shewed extraordinary works and miracles for the confirmation of the Gospel which we need not now And this was not usual for then they could not have served Demetrius Tertullus with all their Enemies thus A Reason hereof may be this one calling is sufficient for one man As the Magistrate must not encroach upon the Ministers office as Uzza did either a private man to expound the Scripture and administer the Sacraments so must not Ministers on theirs The action of Phineas was extraordinary and so no fit president 1. This rebukes the notorious usurpation of the Pope of Rome who not onely challengeth to be the Head of the whole Church and to have Supremacy over the same but also Temporal Jurisdiction over Princes and Potentates to set up and cast down whom he pleaseth to set them together by the ears to impose Taxes on them to exempt their Subjects from their Allegiance c. But upon what ground doth he challenge this Supremacy from Peter whose Successor he alledgeth himself to be But he is quite fallen from the Faith and Doctrine of Peter and if he did succeed him aright yet could he have no such authority for Peter himself had no such thing neither do any places of Scripture used to this purpose prove any such thing much less had Peter and Civil Jurisdiction over Princes and People which the Pope also challengeth from him But of this heretofore onely let us know that our Christian King and all other Kings in their several Dominions are Supreme Governors and that the Pope hath no authority to meddle with them all that hold otherwise as all right Papists do are Traytors in heart at least and can be no good Subjects let 's pray that all other Kings may shake off his yoke both in Spiritual and Temporal things and stoop to Christs yoke And let us know that God hath given no Civil authority to Ministers to rule the people by what Princes in their savor may bestow upon them and what they may lawfully receive from them and enjoy and exercise I mean not now to discuss neither
Temple onely the Devil will be sorry as who loseth all but your selves shall have the benefit both here and for ever Further Being converted we should still listen and stoop to whatsoever commandment we have thence of renouncing and forbearing this or that evil or doing whatsoever good without reasoning delays excuses saying Now I see what the Word saith I have done I will yield and become obedient Thus it ought to carry us contrary to our profit pleasure ease custom of our selves fashion and example of others which yet but few do Thus of the first sence For the second The duties of youth to the aged As the Apostle hath been before in hand with Subjects Wives Husbands Servants duties and now with Ministers so doth he proceed to inform the yonger of theirs towards their elders Gods Ministers must not onely teach things generally belonging to all but even special things belonging to every age sex and condition of persons They must not onely labor that people may become Christians but that they may be good in their special calling like good husbands they must be in every corner instructing each in their duties they must finde out what be the special faults of youth as rashness pride unconstancy speaking against them and laboring to prevent or cure them so what be most needful for them as sobriety humility discretion stayedness accordingly calling for these thus must they do with the aged speaking against their testiness and covetousness and calling upon stayedness and soundness in all good judgement and conversation So they must take notice of the faults most incident to women as niceness curiosity loquacity accordingly endeavoring to cure them thereof for even in those that be good Christians yet there may be some such particular and special failings as whereby the name of God and his Gospel may be ill spoken of Thus did the Apostles being herein good and wise stewards to give to every one of the Lords Family their portion of meat in due season workmen that needed not be ashamed The Scripture teacheth every man his duty wherein accordingly revealing every piece of Gods councel we are to instruct them for want of this the Gospel hears ill even of those that have some good things in them Therefore as Ministers must be wise prompt Scribes taught of God and careful herein so people must be content nay like well hereof not repining nor finding fault with their Ministers for such weaknesses and faults as our nature is prone to Neither must people dislike and say What cannot the Minister be content to open his Text and teach us general things but he must meddle how we Husbands live with our Wives we Wives with our Husbands how we behave our selves in our Families how we Servants should do our work c This is an ill sign a good hearer is desirous the word should come home close to him and tell him of his duty yea ere thou come to the hearing of the Word pray O that the Minister may come home close to my corruptions O that I may be so instructed in my duty that I may please God by performing the same yea if the Minister come not home so close as we would we should go and enquire of him of our duties and what shall we do In particular The yonger must honor their elders as it s in the fifth Commandment here called submiting themselves under which be these duties 1. They must reverence them inwardly in their hearts and declare it by countenance gesture and behavior and this they must do because old age is a piece of Gods image and of his eternity who is termed the Ancient of days If there be gray hairs alone they require reverence but if with godliness then double honor for that is a great piece of the image of God 2. They must haste towards them when they are called and looking on them reverently answer them soberly and dutifully 3. When they speak they must have their ears open c. for which the ancient is wisdom 4. They must be obedient to them to their good councels admonitions rebukes and follow their good example and thank God they have those that have experience and have trod the way before them and who it may be have bought it dearly to tell them their duty freely As if one that had passed a dangerous water with much difficulty should tell another Travellor which way to go safely through 5. To pray for them to have all graces increased in them and they fitted more and more to do good to many and that they may live long to that end and to help on yong ones Alas if all were Colts in a Plough or Cart what work would be there usually therefore old ones are joyned to hold in and guide the yong So doth God in wisdom and mercy by those that are old guide and direct them that are yong so that youths must not behave themselves rudely or sawâ—ily in countenance word or deed neither babble nor prate nor shake off their counsel and example which God hath given them to follow 1. For Elders If the yonger must honor and reverence them then they must be such as deserve it and procure it they must speak so wisely and profitably as yong ones may willingly lay their hand on their mouth and be silent they must also give them godly and good counsel and an holy example which the yonger may follow when they see you dissolute disordered given to this or that vice Sabbath-breaking lewd company riot they must advise and perswade them to beware telling them from their own observation how many have by such means brought themselves to ruine so about their matching that they are to be ruled and guided by their Parents so when they see any trifle out their time and defer their repentance and live riotously they must thus from their own experience expostulate with them O make use of your time while you have it This is your freest time if I had not got somewhat in my youth it had been bad with me now being so dull and forgetful or if we lost our time then and God hath since brought us to repentance let us tell them from our own miserable experience O take heed do not as I did I lost my time and spent it away foolishly when I should have learned goodness and now how dull am I Alas I shall never come to any great matters now I am past and have lost my youth if it had not been Gods unspeakable mercy I had perished and he lets in a little light into me but alas how slow of capacity am I what a bad memory have I So if we see them that will not be advised by counsel we must rebuke them yea carry such a gravity and godly hatred of sin as the wicked may stand in awe and not dare abide our sight when they do evil But the
most part of old folks are so silly and ignorant that they have no good counsel in them nay are blockish and unteachable they spent their own time badly and never made conscience thereof therefore do not they call on others not being converted how can they strengthen others Many also are so far from rebuking them for disorder and making the wicked afraid as they will sit still on their benches and look upon youths rioting dancing c. and laugh at them aud so they strengthen them in their naughtiness and if a yonger man reprove them whether Officer or other they do not make any reckoning thereof for why such an ancient old man will stand and look on us and when they see such coming they are so far from fleeing as were meet as they are the more emboldned because they know they shall be countenanced by them yea these do in effect as Saul who held the garments of those that stoned Stephen others there are who though they will not stand looking on them yet will pass by and say nothing to them but rather bid them God speed and so are partakers of their evil These also should give good example be paterns of piety godliness hatred of sin zeal for Gods glory love to the house of God c. as those that have had much time many means and now have but a while to live If their example be good it may do much good if ill then no hoe Abraham Isaac Jacob were godly old men so Noah Job Samuel Simeon their example did much good But Oh how vain frothy and unsavory are the words of some being so prophane as youths might rather open their mouth to reprove them then give any attention to hear them Some talk as filthily as if they had never repented of the whoredom of their youth some talk and tell to youths and laugh at the lewd pranks of their youth so reading their Lectures of evil they shew themselves zealous to do evil that not onely will do so themselves as long as they can but would that others should after them the contrary is a good sign Some also even aged are Swearers Sabbath breakers Alâ—househaunters c. some also though for the time they might have been Teachers though not publique ones yet of the youths had need to be taught even the easiest Principles of Religion they can onely tell you of old Stories they can remember since King Henry went to Bulloign and can remember the old learning and that they helpt the Priest say Mass many a time If they could remember that they had repented of it it were well or could remember of any good they did forty years ago or that they were greatly moved at a Sermon and ever since have made conscience of their ways took such and such pains to hear such delight to read in the Scriptures and other good Books have sate up half nights in doing good O this were well If they could talk of our Saviors birth life miracles death of his Apostles their acts of the Israelites carrying into captivity coming out of Egypt so of the Flood of the Creation c. these things indeed would become them as they can tel you how old they are and in what Kings Reign they were born so if they could tell you when they were born again and how old they are in Christ it were happy But alas in such things they have no more skill then Nicodemus had when he first came to our Savior They are dumb when they are put from their old Stories I knew his Grand-father his great Grand-father c. the older a man is the worse he is if he be not godly O that such would consider why they came into the world how near death is what good counsel or good example they have given whom they have kept from evil or furthered in good what good they have done for their own Souls how they should have served God in holiness and righteousness all the days of their life and that they have not thus served him for which they have a fearful answer to make Though there be no great hope in respect of your dullness as also that God will not accept such a lame Sacrifice and the Devils leavings who requireth the firstlings and lest the Devil will not be put out nor sin accustomed unto be done away yet nothing is impossible to God therefore despair not onely ply you with exceeding haste lest you be shut out and that you may turn to God get some assurance of his love redeem the time make some amends do some good ere you dye as the good Thief that rebuked his fellow If old folks would not live without being desired nor be a burthen nor dye without being mourned for let them live to good use and do good so shall their age be honorable and honored There be some good old ancient men but alas their â—umber is but small and they not so zealous as they should be old men also in Towns must use their power and place to the good of the yonger and Church wherein they live and not to ease their own bodies or purses laying the burthen on their inferiors and as old men so are old women also here meant who must give good instruction and do good also by example they must speak graciously and to good purpose not given to Tale-telling Malice idle Talking c. as most are 2. For youths it rebuketh the notorious pride and malepart boldness of the youths of our times in their gesture carriage speech to their elders whether in publique or private what a universal complaint do men make of their children what a complaint especially of Servants that there were never the like for pride idleness untrustiness c. never looking for more maintenance never less duty In former times when they had not the tythe of the means they now enjoy servants were plain diligent trusty careful to please painful c. What a shame is this Hereupon they that be ill minded blame us and the Gospel never good servants since so much preaching O woful mouth is our preaching or the Word of God in the fault Is there one word in the Bible or doth any one come from us at any time that teacheth them so to do Do not we teach them the quite contrary and do not you give God a good mends for the Gospel There are some which do even profess Religion that yet suffer civil servants to go beyond them in diligence and trustiness and gentleness and good behavior Oh what may we not fear upon the Land for the ungraciousness of this generation seeing they will not bear the easie yoke of Government of their Elders they may look for some heavy yoke or other God will set up houses of Correction for such How few youths make any account that it belongs to them to be Religious or that their youth should be otherwise spent then
not tell her thereof It makes a man run into many sins into many absurdities and draws on many punishments It disgraceth all good gifts and so stains them as they become unprofitable It makes us uncapable of the grace of God as the hilly ground shuts off the rain therefore those profit not by the Word nor by the Sacraments nor can pray c. This is naturally bred in our hearts and very hardly rooted out it comes much either of abundance or of conceit and opinion of much usually or abundance If any have more Beauty Wit Strength Skill in any Calling Knowledge Gifts Wealth Authority or the like this makes the heart swell in a base or mean condition under affliction or misery to be humble at least in shew is nothing but in abundance of gifts to be humble this is a great grace and rare This is not onely in the common sort and wicked but haunteth even the Servants of God and riseth of the ashes of other sins when we have got the mastery over them and grace and ability to do good duties then pride thrusts in to make us think well of our selves as if we had done them by our own power and so even in our best duties there 's most danger of this Hence it is that the Lord leaves corruptions and infirmities in the hearts of his Children to hold them under Therefore are they so often foiled when they seek themselves most Hence many Christians of good parts are held in a poor estate lest they should wax proud yea if it prove very rank and bear a great stroke in them he lets them fall into some foul sin or some notable disgrace to cure them of pride for desperate diseases must have a desperate cure It s the Devils practice if he can no way else prevail with a man to win him to evil or to live in any sin but that he hath got good gifts and is careful in the use of them then he seeks to blow them up with pride as Enemies when they have long laid Siege to a Town and can by no means win it at last they undermine it and seek to blow it up with Gunpowder 1. Let us examine our selves concerning this sin this may be generally said and too truly that this Land is universally overspread with the same in a fearful maner How is Christ preached and how few imbrace him at least in their hearts and stoop to him How few use the gifts they have to Gods glory as acknowledging they come from him but seek themselves onely using their wealth wit skill c. as they list Universally men obey not nor will stoop to the word of God but do what they list whatsoever God saith How generally do men use unlawful shifts in their crosses what contentions stirs â—usts are between some about places what notorious pride and excess is there in apparel whereby we may justly fear the Lord hath a quarrel against us yea though we are in such a fearful state we think highly of our selves and as if our care had never been better cannot endure to be told that these are dangerous and evil times yea it s dangerous to say that these are dangerous times What measure soever we have of pride it s both dangerous and damnable If men trust to something in themselves if they stoop not to the word if they use unlawful means in their afflictions as good have Ratsbane in their bellies as this pride in their hearts If we be conceited of the good things in us take too much to our selves set too light by others think too well of our own strength lift up our selves above others be contentious censurers such as will bear no reproof proud in our speeches and apparel the least of this will provoke God against us 2. Let us labor to be purged of this deadly sickness The consideration of our matter Dust and Ashes our mortality and frailty that we may be under the clods ere the morrow our sinful state whereby we deserve that curse and all evils our readiness to fall into any evil the glory power justice goodness holiness and purity of God may disswade us from pride O take heed of pride the worm and canker of any grace and that which hinders the good our gifts might do God resisteth A warlike word is up in arms makes open war and professedly sets himself against the proud as the Angel that stood with a sword drawn to resist Balaam in the way See to this purpose Prov. 6. 17. 16. 5. 18. Psal. 119. 21. Luke 1. 52. 14. Reasons This stands in Gods light and robs him of his glory it s not Caesars friend the arch-Traytor Will God suffer himself to be spoiled of his glory by a poor creature God delights to disgrace them that think so highly of themselves and so lift up themselves above others so lest they should do too much hurt for if proud men get wealth and authority there is no hoe This also will be more taken knowledge of then if many inferior ones were cut off and will also prevail more for if God hath crossed and cut off those others will beware God resists them sometimes by taking away that they be proud of wit sending them phrensie beauty sending them deformity gay clothes sending them rags c. Sometimes he makes their pride become them ill and so they be noted and disgraced thereby Sometimes he makes their gifts unprofitable and blasteth them that they dye foils them when they seek themselves most lets them fall into some foul sin and so shames them or crosseth them by some punishment or other c. God will cast dung in their faces and besmear them he delights to disgrace such Call to minde the forementioned Examples of the evil Angels ths Builders of Babel Pharaoh Adonibezek c. and how God set himself against them 1. If we observe any to be very proud do not we envy them but rather pity them for God is their enemy and their destruction cannot be far off 2. As we would avoid destruction let us take heed of pride and labor to be purged of it more and more let us resist it and stamp it down God will not give his graces to those that will rob him of the glory of them If we strive not against this but yield hereto God will either let us fall into some foul sin and so shame our selves to cure us or at least he will thwart us with many crosses which by humility we may avoid And giveth grace to the humble The direct Reason to move us to humility Unto the humble God giveth the gifts of his Spirit temporal deliverances and favors respect among men favor with him self he dwells with such and filleth them with good things This may be shewed in all the properties thereof before mentioned 1. They that be vile and nothing in their own eyes
the alarms either of mercies or judgements He sees not one step of the way to Heaven nor the danger he is in Though he wallow in the mire of foul sins that a good man will stop his nose at yet he smells nothing he cannot taste good and evil asunder but calls sweet sower The Word good Counsel good Company c. wherein Gods people take most delight are bitter to him Though the word hit him never so hard blows he feels not as neither though he wound his own conscience with never so foul sins And 2. As a man asleep loves not to be awaked so a natural man out of his sins and to be called upon to repent 3. As in sleep men dream of that they have not so a natural man dreams he is in a very good case hath faith repentance love c. when it s nothing so and when he awakes he confesseth it 4. As a man in sleep speaks some good words but knows not what and by and by is out so a natural man in good company will speak good words but hath no feeling of them and will again be quickly out of them 5. As a man before he sleeps gives direction that none awake him and turns from the one side to the other sleeping now on the one then on the other so a natural man will not be called upon to repentance having slept long enough on the one side in prodigality will haply turn on the other and lie as long in covetousness 6. As a man that hath been in a long deep sleep can hardly be awakened though it thunder though the winds be ready to blow down the house he hears nothing so it s hard to awaken any out of sin especially when they have lain long and lived therein no Preaching or calling on no Judgements of God though never so apparent can awake them from their security 7. As sleep is an image of the first death so is sleep in sin of the second Therefore we must endeavor for faith and set upon a good life we must learn to watch and keep us well while we be well To this end we must make use of the Trumpet of the Word daily sounding in our ears and take notice of Gods Judgements both on our selves and others What may not induce us hereunto Reasons are many 1. We are of the day and the light of the word shines in our faces It s enough for them in the night of Popery and where the word is not to sleep in sin he is a sluggard indeed that sleeps when the Sun shines his face Some of you have slept till nine a clok till high noon till three in the afternoon for shame awake 2. He that sleepeth in Harvest is the Son of confusion This is the plentiful harvest of the Gospel Now there is good to be done good gathering of faith knowledge repentance and such other graces 3. It s a shame to sleep when others be at work Many through Gods grace be awakened by the word and are busily working out their Salvation laboring for grace and using the means diligently and will you lie snorting in sin then will they be provided of necessaries when you will perish 4. It s a shame to sleep when all one's work lies to do but many among us have done just nothing of that that God hath set them here for nothing done towards their Salvation but all against it awake therefore ere night come when you cannot work 5. It were strange if a man should sleep when he were in great danger the house burning over their heads or in an hideous Tempest ready to be cast away but every natural man hangs as it were over the pit of Hell by a twined threed 6. It were strange if one should still sleep having many Messengers sent to awake him Some will say If any had called me I would have awaked with all my heart we are called by Sermon after Sermon by this Preacher that Preacher the other c. to whom the Lord will say Did not I send you and you to awake such a man c. you are now come under the means of awakening O that it might please God to bless his Word in piercing the ears of your soul to this end And be not half awaked and afterward when you be gone hence fall asleep again as a man in a deep sleep being called upon he begins to stir and lift up an eye and it may be his head from his pillow but hearing no more he lies down again and falls again as fast asleep as before let it not be so with us Some I doubt not begin to think with themselves about awaking and that it were good for them so to do but beware when you be gone hence you lay not your head down again but come and hear again and again till you be soundly awakened that you may not hereafter sleep any more if you be not awaked you must perish for ever A man would be loath to dye in his Natural sleep having gone well to bed and thinking of no such thing yet this cannot hurt a good man but to dye in the Spiritual sleep is damnable And I beseech you yong men and women be awakened betimes defer no longer the longer the worse Come to a man newly gone to bed ye may easily awake him come an hour after more hardly but come at midnight and then though you call and shout you can scarce awake him Sleep not till your middle age you can hardly be awaked then but if till your old age with exceeding difficulty if at all But of this also I have spoken before Because your adversary the Devil as a roaring Lyon walketh about seeking whom he may devour A Reason of the forementioned Exhortation By yielding thereto we shall take away advantage from the Devil who else will draw us into manifold temptations He is here described by all things that make a dangerous Enemy as Malice called therefore Our adversary the Devil Strength called therefore A Lyon A roaring Lyon Subtilty That he walketh about seeketh by all ways and means as by violence and craft to draw us into evil Diligence That he walketh about c. His malice is exceeding against God and man especially Gods people and against all goodness It hath been so from the beginning from his fall he was filled with malice against God laboring by all means that no reasonable creature might praise him on earth His envy also against mankinde continueth he is still a most deadly enemy against all goodness and means thereof against good persons good duties good meetings the Word Sacraments Prayer Fasting c. laboring to hinder these and the good success of them as the good Angels are filled with love and zeal to God and goodness rejoycing at the conversion of a sinner so is the Devil on the contrary yea his malice is deadly nothing will content him but our
put altogether O Lord who shall escape him 1. No marvel that most men go the broad way and perish and so few be saved seeing there is such an enemy and so armed and so followed that hath sworn all mens destruction he so malicious and we so careless of our Salvation he so strong and we so weak he so subtile and we so simple for our souls and in Spiritual things he so diligent and we so retchless and lazy in the great matters of our soul. Every man by nature loveth sin and carrieth along with him as ready a disposition to yield to temptations as Satan is to tempt him Marvel not that so few but that any are saved and if thou hast any hope and assurance wonder and praise If God were not infinite in wisdom power love and care over us we should certainly perish 2. See what wonderful need there is of diligent continual zealous earnest and plain preaching of the Word it s that must cast the strong man out This is the mean to scale his walls batter his Kingdom were it not for this he would do what he list in the world and carry all to destruction Where this is not he may sit and sleep for his work and will goes forward What should let therefore it s no marvel he is such an Enemy to it and the Preachers thereof O what should become of Gods people already pluckt out of his Kingdom if they had not the Word to shew his subtilties what is the will of God what good what evil how to do it what be the advantages that Satan takes and how we may be able to resist them Hence Gods servants are made wise and strengthened against his Temptations they come weak to the Word but go from thence mightily strengthened What do they then that seek the hinderance of the faithful and zealous preaching of the Word but gratifie the Devil in an high degree and work journey-work to him in the best maner it s to learn the Devil to have his will to devour what souls and as many as he lists 3. We may wonder and praise God that seeing there be so many Devils and such as we have spoken of that the Church of God can be upon the face of the earth that it is not rooted out and swallowed up the Devil having so many and such armed instruments in the world A wonder the Church hath any abiding but that God Almighty hath a care of it and will defend and preserve it Christ Jesus the Husband thereof will not suffer his Spouse to be trodden under We may wonder we be yet a people under this peace of the Gospel there being so many Papists within and without the Land and such an infinite number of most subtile and malicious Jesuits that like the Devil go up and down compassing the earth to work mischief That poor weak men and women in themselves sinful and poor creatures should yet be got out of Satans power and then defended from his malice not in body goods and name onely but from his deadly temptations and to escape them and get safe to Heaven O this is Gods Almighty power and goodness so may every poor Christian man say and wonder 4. This rebuketh 1. Such as make a League with the Devil to obtain their purposes It was death by the Law of God and so ought to be still What fools be these They think the Devil serves them and is at their command when indeed he hath got them to serve him and that in an high degree of sin to their destruction 2. Such as seek to such for things lost or for cure from them for them and theirs Those woful Creatures seeking to the sworn Enemy of mankinde for help are like to speed as if a Lamb should run to a roaring Lyon to be kept from harm Think they that he will do them any little pleasure outwardly unless to fasten deadly on their souls to work the ruine of them His help is as the milk which Jael presented unto Sisera 3. All such as live in sin and so serve the Devil These count him not a deadly Enemy if they did they would not be at his beck as the most part be Though they stop their ears against God their Parents Magistrates Friends yet they open them to all his temptations no Servant can serve his Master so diligently as the world doth the Devil even with all the might both of their bodies and mindes speaking and writing and employing both their goods and pains on his behalf and for sin and that both night and day What he bids them do they do Lye Swear Curse break the Sabbath Oppress Cozen Mock c. who yet for that their humor likes it and its agreeable to their own minde observe not Satans policy herein nor suspect him for an Enemy They will say they hate the Devil as much as any and defie him alas he can give them leave so to do as long as they serve him and do his works This is as good as Popish holy Water and crossing themselves 4. All civil persons that say they never found the Devil so troublesom as they hear folks talk They never doubted of their Salvation were ready to make away themselves were never troubled with such wicked and blasphemous or troublesom thoughts were never so troubled but that they could go to Church and serve God quietly c. True the Devil tempts them not to dispair because he hath them fast enough in pride and presumption He tempts them not to foul sins because he sees God hath restrained them and so that there 's no great likelihood he shall prevail neither cares he seeing he hath them fast enough in the main namely in ignorance unbelief or carelesness of the first Table He troubles them not with thoughts it may be when they go to good duties because he knows they are likely not to do any good duty yet he tempts them in things which through blindeness they discern not as being none of the foulest things as they think Though in the hearing of the Word they have many wandring by-thoughts they feel not that the Devil is at their elbow and at work with them because they make no account of such smal things also about worldly idle speeches on the Sabbath they see not Satan going along with them because they count them small whereas a good Christian in these espies Satan and is troubled thereat when the strong man hath and holds his Possession all things are at peace the Devil having these fast enough he cares not for troubling them but let him be about to be cast out and then I le warrant you he will bestir himself and they shall have trouble Let a civil man that lived never so quietly before be smitten in conscience for his sins and begin to be converted he shall finde his case altered and that the Devil will do him all the mischief he
not as they conceive so bad as others though to neglect all duties in their families and towards their souls and to pass the Sabbath in worldly talk and to be little at the Sacrament or without any preparation be frequent with them 3. Hypocrites who though they resist him in some things yet in others yield which is enough to their destruction 4. Backsliders that resisted him a while and seemed to be wel minded to be sorry for time past were fully purposed to take a new course and seemed so to do for a time that yet afterward returned to their old vomit and yielded to his wil and temptations as they did before This resisting was nothing unless they had so continued to the end and until they had overcome for not they that make a flourish and strike a few blows and then flie or yield themselves to the Enemy shall be crowned O let all such repent of their baseness and yielding themselves into the Devils hands and to his temptations as also of their breach of promise in Baptism and for the time to come let them learn to know what is the will of God and which be Satans temptations and resist the same and that constantly and in all things so shall the second death have no power over them but they shall conquer here and be crowned eternally hereafter 2. This reproveth weak Christians yea sometimes even them who have well profited and yet will shew themselves weak in this that if the Devil have any temptations against them telling them they be hypocrites and that they shall not be pardoned their sins being so great and their hearts to sinful what do they but consent and say as he saith against themselves and so yield what a folly is this Is not the Devil adversary enough but that you must also be an enemy to your selves and do you know its the Devil who is a lyar and yet suffer your selves to be carried away by him and say as he saith a murtherer and yet yield to him fie upon it you ought to resist have recourse to your friends for aid even seek unto God by prayer search the promises laid down in the Word listen to good counsel c. yea when a man hath spent a good time in laboring to comfort them by the Word they yet are at the same stay and yield more to a temptation which is a lye then to all that can be said against it also many and most Christians alas how little do they resist how often do they yield If he tempt them to lay aside prayer for trifles or to keep them from the Word there being this or that to do how quickly do they yield Many also are so filly that they see not one of ten of Satans temptations and are so careless that they fear them not Thus sometimes they omit good duties sometimes marre a good duty in the doing are sometimes overcome in small things What if they be not great things The least sins be against God hurt our souls hinder our peace make our comfort the less If Satan come with some great thing we fear and look about us he would wound us at the heart but would we be willing to be hurt in the leg or arm we must not yield at any time in any thing how small soever but manfully and constantly stand in opposition Stedfast in the faith Faith is a principal piece of our Christian Armor Gods Armor is Spiritual not Carnal and though here one part be prescribed yet we must not content our selves therewith But put on the whole armor of God for so we shall overcome The Armor of Gods making shall prevail 1. If none can resist nor overcome but they that have these weapons What shall become of most who have not so much as one of them not Faith nor Hope nor Righteousness nor Truth c They must needs be a prey to the Devil as unarmed Creatures They have been told of this Enemy and that there was a compleat Armor of Proof which they might have if they would take pains they neglecting the same their condemnation will be of themselves 2. It rebukes Christians that put on their Armor to halves leaving off and neglecting this or that piece and so are often overcome we must get it all and buckle it well and close to us every morning yea never lay off any part of it we may do any thing in it work ride lie down sleep do any good c. More particularly faith is a principal piece of this Armor Above all put on the shield of faith that will quench all the fiery darts of the wicked one This is also the Victory that overcomes the world even our Faith This takes hold of the promises laid down in the Scriptures of Providence Provision Preservation Salvation and is found by experience to be a notable means to resist all temptations in any kinde as worldliness fearfulness c. They then that are void of faith cannot resist the Devil and how rare is true faith among men The world imagine that its easie to believe but Gods Servants finde the contrary Stedfast It s not a small or weak faith but a strong and stedfast faith that must resist and overcome the Devils Temptations especially great ones Such Christians then are to be blamed which content themselves almost with a shew of faith so that when they come to lie on their death beds after long profession their hope is so faint and their perswasion so weak as that it s to be wondred at who then might have been triumphing in assurance So in their lives their faith is so weak as that every temptation shakes them as the Disciples at a little Tempest O that Christians can hold the hope of their Salvation so slenderly and have such poor evidence when as they should be able to prove it by many infallible Arguments Obj. But the least measure of true faith will save Answ. True but poorly A weak tattered ship may come safe to Land but with how many dangers and fears whereas a strong and well rigg'd Ship comes with more assurance and content to the Passengers Knowing that the same affliction c. A Reason to perswade us to resist the Devil and not to be discouraged because it s not our case alone to be tempted and molested by Satan and his Instruments but of all the Servants of God every where Satan spiteth not some few though he doth them most which most oppose him but he hateth and seeketh to mischief all the Servants of God whatsoever As Pharaoh pursued not some few of the Israelites but all of them to fetch them back again so doth the Devil set himself against all the Israel of God There 's enmity between the seed of the Woman and the seed of the Serpent He set upon David resisted Jeshua c. tempteth all spares
of our Ancestors is no sure rule Use. Pro. 10. 19. Doct. The things of this world are insufficient to redeem any out of his spiritual bondage Reas. 1. Psal. 24. 1. Psal. 50. 10. Reas. 2. Reas. 3. Reas. 4. Prov. 6. 35. Reas. 5. Pro. 11. 4. Ezek. 7. 19. Zeph. 1. 18. Reas. 6. Psal. 49. 7. Reas. 7. Use 1. Acts 8. 20. Use 2. Mat. 4. 9 10. Heb. 11. 25. Use 3. Iob 1. 11. Doctr. The things of this world are corruptible vain and uncertain 2 Pet. 3. 10. Use 1. Pro. 23. 5. 1 Tim. 6. 17. Iames 2. 5. Use 2. 1 Tim. 6. 17. Prov. 10. 15. Iob 31. 24. Use 3. Use 4. Doctr. Christs blood the true price of mans Redemption Rom. 5. 19. Phil. 2. 8. Acts 3. 15. 20. 28. Isa. 53. 5. Acts 4. 12. Rev. 13. 8. Heb. 13. 8. 10. 14. See Rom. 3. 25. Eph. 1. 7. 1 Pet. 2. 24. 1 Iohn 1. 7. Rev. 1. 5. Object Sol. Use 1. Use 2. Use 3. Use 4. Heb. 10. 29. Use 5. Simile Iohn 3. 16. Use 6. 1 Cor. 6. 2â— Simile Use 7. In what respects Christ is compared to a Lamb. Iohn 1. 29. Isa. 53 7. Isa. 53. 9. Iohn 8. 46. Mat. 27. 4 24. Luke 23. 41. See Heb. 7. 26 27. Object Sol. Isa. 53. 6. 2 Cor. 5. 21. Use 1. Use 2. Iohn 21. 15 16 17. Eph. 5. 15. Iob 31. 35 36. Luke 1. 6. Dan. 6. 5. 1 Sam. 12. 3. Use 3. Rom. 8. 17. Mat. 18. 15 21. Object Sol. Obser. We are not to listen to either believe all we hear Ier. 26. 20. Acts 24. 5. The prevention of an Objection Acts. 1. 4. Doctr. Christ was ordained before the world Gen. 12. 3. 3. 15. Rev. 13 8. Iohn 6. 27. Eph. 1. 4. Object Sol. Object Sol. Use 1. Use 2. Use 3. Ioh. 3. 16. Use 4. Rev. 13. 8. Ioh. 8. 56. Rom 9. 33. Use 5. Mat. 6. 33. Ioh. 6. 27. Obs. The world shall not always continue 2 Pet. 3. 10. Use. Christ how manifested Heb. 9. 26. Doctr. God is constant and unchangeable Acts 13. 48. Use. 1. Use 2. Acts 11. 29 30 Psal. 76. 11. Gods promises are unchangeable Neh. 1. 9. Use 1. Use 2. Obser. Christ was then exhibit it when God decreed that he should so be Gal. 4. 4. Doctr. What God hath decreed shall be in due time accomplished Acts 16. 6 7. Mat. 10. 5. Mat 28. 19. Rom. 11. 25. Use 1. Use 2. Use 3. Three differences of times Why this called the last time Obser. God will no otherwise reveal his will then he hath already done Heb. 1. 1. Use. Doctr. We now live in the latter end of the last times Use 1. Use 2. Why Christ came towards the latter end of the world Use. What we are to do and how to carry our selves that others may think well of us Doctr. We cannot believe in God but by the Son Reas. 1. 2 Cor. 4. 4. Heb. 13. Reas. 2. Iohn 14. 6. Eph. 3. 12. Heb. 10. 19 Iohn 17. 3. Use 1. Use 2. Use 3. Use 4. Obs. In Christs Resurrection the whole Trinity had a hand Phil. 2. 9. The benefits which those reap that believe in Christ Doct. Where there 's no love nor fear of God there can be no true brotherly love Use 1. 1 Cor. 13. 6. Iudges 9. 23. Use 2. Prov. 16. 7. Acts 14. 15 16 19. Doct. Where there 's the true fear or love of God there 's also brotherly love 1 Ioh. 1. 1 Ioh. 4. 12. Use 1. Use 2. 1 Ioh. 5. 1. Psal. 15. 4. Psal. 16. 3. 1 Ioh. 3. 14. Use 3. Obser. There 's uncleanness in us both in Soul and Body Gen. 6. 5. Matth. 15. Isa. 1. 16. Iam. 4. 8. Rev. 3. 17 18. Use. Iohn 3. 5. Mat. 5. 8. Heb. 12. 14. Psal. 15. 2. Obs. Where there 's sanctification of the soul there 's also sanctification of the body Doct. The Word of God is the outward instrument of our cleansing Ioh. 15. 3. 17. 17. Iohn 15. 5. Acts 15. 9. Use 1. Use 2. Use 3. 1 Sam. 15. 22. Ier. 25. 12 1â— 2 Thess. 1. 8. 1 Pet. 4. 17. Why the Word is called Truth Iohn 17. 17. Iames 1. 18. Use 1. Use 2. Use 3. Use 4. Heb. 13. 4. Doct. The Spirit is the inward worker of Sanctification Acts 11. 21. and 16. 14. Use. Rom. 8. 7. 1 Cor. 3. 6 7. Obs. Till we be cleansed by the Spirit we are unfit for any duty Use. Obs. The end of our Sanctification is to be fruitful in good works Eph. 2. 20. Iam. 1. 18. Use. What Love is Gal. 5. 22. 1 Tim. 1. 5. See Psal. 41. 9. 55. 13. Mat. 10. 21. See 1 Ioh. 3. â—7 Iames 2. 14 15 16. Rom. 13. 10. Luke 10. 34. â— Tim. 5. 4 8 16. Gal. 6. 10. Rom. 12. 10. and 13. 8. Col. 3. 14. Rom. 13. 8. Gal. 5. 13 14. Psal. 133. 1 Cor. 13. 1 2. The properties of love 1 Cor. 13. 4. Gen. 45. 5. Mat. 17. 27. Gen. 13. 8. See M. Perkins Christian Equity Rom. 13. 10. See Mr. Perkins cases of Cons. 1. 3. cap. 3. pag. 135. 1 Cor. 13. 5. Mat. 6. 12. Two Caveats to be observed of them that for redressing of wrongs make use of the Magistrate 1 Cor. 6. 7. Simile Mat. 5. 42. Deut. 15. 10. Acts 4. 37. 2 Cor. 9. 7. Prov. 3. 28. Obs. There 's little love in the world 1 Sam. â— 14. Iohn 2. 20. Exod. 10. 9. Mat. 24. 12. 2 Tim. 3. 2. The causes of the want of love Luke 17. 4 5. Prov. 13. 10. Eph. 4 2. The effects of the want of love Use. Mat. 18. 26 28 Pro. 19. 19. 11. Mic. 7. 18. Prov. 10. 12. Pro. 11. 24 25. Reasons inciting us to this duty of love Isa. 58. 2. Gen. 13. 8. 1 Cor. 6. 6. Ioh. 13. 34 35. 1 Ioh. 3. 14. See Pro. 10. Acts 9. 39. Rom. 12. 16 17. Obser. The fruits of love towards our brethren must accompany the profession thereof Obs. The doing of brotherly offices must proceed from brotherly affections Love must reach to all Object Sol. Object Sol. Luke 10. 33. Object Sol. Object Sol. Matt. 5. 44. Rom. 5. 10. Note 1 Ioh. 5. 1. 3. 14. Zech. 2. 8. Use 1. Gal. 6. 10. Use 2. 1 Iohn 3. 14. ibid. 10. Psal. 15. 4. 16. 3. Gen. 27. 29. Num. 23. 8. How we ought to love the Wicked Gen. 13. 8. See 1 Cor. 6. 8. Iohn 15. 19. Doctr. Love must be without fainng Rom. 12. 9. 1 Iohn 3. 18. Use 1. Psal. 28. 3. Gen. 3. 5. Mat. 4. 3. Use 2. Iames 5. 17. Obs. Love must be mutual Acts 20. 35. Obser. In love there must be a community Iames 2. 1. Prov. 22. 2. Iames 2. 5. Gal. 5. 22. 1 Tim. 1. 1. The properties of pure love 1 Cor. 13. 6. Gen. 25. 28. Mat. 5. 46. Use. Lev. 19. 17. Prov. 13. 24. Simil. Mat. 16. 22. Obs. A Christians love must be earnest 2 Cor. 9. 6. 1 Pet. 4. 8.
94. 1. Rom. 12. 19. Use. Num. 26. 9 10. 1 King 2. 24. God is a righteous Iudge Acts 17. 31. Use. Iam. 5. 6 7. Prov. 22. 23. Christs passion set out by the ends thereof Heb. 1. 2 3. Deut. 21. 23. Gal. 3. 10. We must not be weary in meditating on Christs passion and hearing thereof 1 Pet. 1. 12. Phil. 8. 9. A brief of the sufferings of Christ set down at large by the Evangelists See Luke 12. 50. Iohn 13. 27. Use 1. Use 2. Ioh. 3. 16. Psal. 116. 12. Use 3. Iohn 5. Use 4. For whomsoever Christ dyed he dyed to kill sin in them 1 Cor. 1. 30. Tit. 2. 14. See 1 Cor. 6. 20. 2 Cor. 5. 15. Luke 1. 74. Eph. 5. 25. Use 1. See Rom. 3. 31. Tit. 2. 12. Eph. 2. 10. Use 2. Use 3. Acts 15. 9. 1 Iohn 3. 3. 1 Kings 2. 28 34. Use 4. Rom. 8. 1. Obj. R. Phil. 5. 25. The two parts of Repentance Christians must endeavor to mortifie their lusts Use 1. Use 2. Gal. 5. 24. As we must be dead unto sin so must we be alive unto God See Luk. 1. 75. Tit. 2. 12. Rom. 6. 18. Use. Luke 1. 75. Tit. 2. 14. All that Christ suffered was for our profit Christ dyed even for poor servants Sin is a disease Our bodies are subject to many sicknesses Christ is our Physician Sin hateful to God Use. How we may speed in our suits to Christ. Psal. 103. 3. Every natural man is like a beast Psa. 22. 12 13 16 20. Psal. 32. 9. Isa. 1. 3. Ier. 8. 7. Prov. 6. 6. Isa. 1. 2. Deut. 32. 1. Use. Isa. 11. 6. 7 c. Every unregenerate man is out of his way Isa. 53. 6. Rom. 3. 12. Psal. 58. 3. Reasons How they come to be misled Psal. 95. 11. â— Ier. 8. 6. Prov. 14. 12. Acts 2. 37 26 18. No natural man can of himself come home to God Iohn 6. 44. Use. The natural man is in continual danger Prov. 4. 19. Use. All Believers are in a safe condition Iohn 17. 11. See Psal. 43. 1. and 46. 4. Use 1. 2 Kings 6. 16. Use 2. The Ministers of the Word are Shepherds under Christ. Ezek. 32. 7. 34 8. Their duty See Act. 20. 28. Use 1. Use 2. The Contents of this Chapter Doctor Marriage in Gods account is an high and honorable state Heb. 13. 4. Use. Doctor Both husbands and wives must learn to know their duty The duties of wives Why the Apostle insisteth so largely about the duties of wives Obs. Gods Ministers have been at all times lyable to be slandered See 2 Cor. 6. Use. Prov. 18. 13. The prevention of an objection Doctr. Wives must be subject to their husbands 1 Cor. 11. 8 9. 1 Tim. 2. 13. 1 Tim. 2. 14. Eph. 5. 22 23. Col. 3. 18. Reasons Wherein their subjection consisteth Simil. Acts 5. 29. Use. Simile Simil. Prov. 12. 4. Prov. 19. 13. and 21. 9. Doctr. Wives must be subject even unto bad husbands See Mat. 5. 41. Simile Use 1. Use 2. Doctr. Wives are not to marry irreligious husbands See Gen. 6. 2 3 Ezra 9. 10. 2 Cor. 6. 14. 2 Chron. 19. 2 Neh. 13. 24. Use. Doctr. Such as live in disobedience are unbelievers Use. Doctr. Good examples are excellent preparatives to conversion Rom. 10. 17. Iob 33. 23. Simile See Deut. 4. 6. Mat. 5. 16. Iames 3. 13. 1 Pet. 2. 12. 1 Sam 24. 17. Doctr. Wives professing religion must shew it by their behavior towards their husbands for their conversion 1 Cor. 7. 16. Use 1. 1 Sam. 18. 7. Use 2. Heb. 11. 7. How bad husbands may be won Chastity and reverence why required of Wives 2 Tim. 3. 5. Use 1. Matth. 5. 14. Use 2. What Chastity is and by whom it is to be observed Use. Prov. 7. 25 27. How wives ought to fear their husbands Use. A preservative of subjection and chastity What apparelling it is that the Apostle forbids 2 Tim. 2 9. Quest. Ans. Gen. 24. 23 30 Exod. 3. 22. Psal. 45. 9. Mat. 6. 29. and 11. 8. How far costly apparel is forbid and to whom and when 1 Cor. 1. 25. Obj. Sol. Note Rules about wearing of apparel 1 Cor. 12. 24. Deut. 22. 5. 1 Tim. 2. 9. Phil. 4. 9. The matter thereof considered Luke 16. 19. Mat. 22. 11. The maner Zeph. 1. 8. Use. Isa. 2. 11 12. and 3. 24. Ezek. 16. 49. See Christ. Warfare part 2. c. 15. p. 375. Reasons against excess in apparel Gen. 2. 25. Simile Simil. Mat. 6. 32. Maa 7. 13. Simile Mat. 6. 28. Simile Simil. Use. Objectious answered The 1. Rom. 12. 17. Acts 24. 16. Matth. 5. 16. The 2. The 3. Exod. 23. 2. The 4. A useful meditation upon the putting on of our apparel and putting off the same A remedy for excess in apparel Inward purity required Our chief and principal care must be to clothe and adorn the soul. Reasons Rev. 3. 18. Use 1. The covetous reproved As also The curious Simil. Simil. Use 2. Grace is of an incorruptible nature Use. A meek and quiet Spirit the proper ornament of a good wife Iames 3. 17. Gal. 5. 23. Use. Iames 1. 26. Eccles 7. 9. 1 Pet. â— 4. The worth of grace It s of great price in the sight of God Reasons of the forementioned Exhortation The amplification of either reason The examples of Gods servants are to be followed in all their vertues See Luk. 7. 32 1 Cor 10. 6. Heb. 11. 4 5. and 12 1 c. Use. Heb. 11. 7. Mat. 2. 41. Antiquity joyned with verity is reverend and to be followed Use. 1 Pet. 1. 18. There have been always holy women in the world as well as men Reasons Why women are as forward as men Use 1. Use 2. It s needful there should be good women Holiness is that which commends one Prov. 31. 30. and 20. 15. Isa. 4. 3. Marriage no hinderance to godliness Heb. 13. 3. Use. Luke 4. 39. Holiness cometh by Faith in Christ. Holiness may be where there are weaknesses Use 1. Rev. 11. 2. Use 2. Wives cannot perform their duties aright unless they be holy Why more good men be mentioned in Scripture then good women Heb. 11. 32. Use. Simil. Gen 18. 6. Wives must imitate Sarahs obedience and reverence Reasons hereof Use. Neh. 7. 64. It s not enough to do duties but we must do them in a right maner Superiority exempts not from duty Col. 4. 1. Wherein the husbands duty consisteth Husbands stand in no less need of instructions then Wives Husbands are to dwell with their Wives In what caces they they may be absent Matth. 19. 6. Prov. 5. 18 19. Use 1. Matth. 19. 8. 1 Cor. 7. 5. Use 2. Use 3. Husbands must be men of understanding Mat. 6. 22. Psal. 133 2. See 1 Cor. 14. 35. In what particulars the same will appear Use 1. Use 2. Use 3. 1 Tim. 5. 8. What honor the husband is to give to his wife Acts 10. 26. Rev. 22. 9. Sundry
11. Observations from the necessity of Christs suffering Iohn 11. 36. 2 Sam. 18. 33. Christians are to labor for mortification Who do not Use. Christians must furnish themselves as Soldiers that they may prevail Isa. 1. 16. and 58. 5. Micah 6. 7. Iam. 4. 1. 1 Pet. 2. 11. Rom. 7. 23. Use. Use 2. Eph. 6. 13. Simile To mortifie our corrupt nature why called suffering in the flesh Mark 9. 20. 1 Iohn 3. 8 9. The whole time of our life after our conversion must be spent holily Luke 1. 75. 1 Pet. 1. 17. Use 1. Use 2. Psal. 119. 9. Eccles. 12. 1. Mat. 8. 24. Heb. 11. 13. Gal. 5. 24. Luke 16. 25. Gods will must be the rule for all our actions Iohn 15. 10. 17. 4. Mat. 7. 21. Mat. 6. 10. Use 2. Gods will and mens lusts be opposite each to other No man can at one and the same time live unto both Iames 2. 10. Till we renounce our lusts we cannot be holy Simile Use. Having renounced our lusts we must yield obedience to Gods will Matth. 3. 10. Matth. 12. 30. and 44. 45. A mans constant course of walking discovers what he is Simile More Reasons to perswade unto holiness The necessity of frequent Exhortations hereunto Use 1. Use 2. Use 1. The consideration of our former mis-spent time is an especial furtherance to repentance Reasons Eccles. 12. 1. Use 2. Use 3. Iudges 19. 15. Matth. 25. 10. Simile Where God bestows means of Salvation he expects answerable fruit See Isaiah 5. 1. Luke 8. 7. Use 1. Heb. 6. 8. Use 2. Phil. 1. 27. Use 3. Iohn 14. 17. Bad company is very dangerous See Downham Spirit War cap. 17. part 2. Luke 7. 21. Simile Use. 2 Cor. 6. 17. 1 King 22. 32. Lasciviousness and lusts what they are and how common See Psal. 104. 15. Prov. 31. 6. 1 Tim. 5. 23. Iohn 2. 10. Drunkenness an abominable sin Isaiah 5. 22. Luke 21. 34. Eph. 5. 18. Lev. 10. 9. Prov. 31. 5. Psal. 69. 12. See Pro. 23. 35. 1 Cor. 6. 13. Simile Hosea 4. 18. 1 Tim. 4. 4. 1 Tim 5. 8. Prov. 23. 29. See Deut. 21. 20. Isaiah 5. 22. 1 Cor. 6. 10. Use 1. Acts 2. 15. Use 2. See Psal. 75. 8. Prov. 20. 1. Isaiah 5. 22. Psal. 112. 1 Isaiah 58. 13. Psal. 16. 3. and 122. 1. 119. 143. 2 Pet. 2. 8. Prov. 1. 26. Ezek. 9. 4. See Heb. 2. 15 16. Hest. 1. 8. Use 3. See Prov. 4. 4. Use 4. Iudg. 5. 23. Iosh. 24. 25. Psal. 101. 4. Gluttony how committed with the odiousness thereof Rom. 13. 1. Luke 14. 13. See Prov. 23. 1 2. See Eccles. 10. 16 17. Use. Means stirring up to sobriety What Idolatry is Idolatry in worshiping false gods Psal. 115. 2. Isa. 44. 9. Hab. 2. 19. See Isa. 44. 17. Rev. 22. 9. Acts 14. 14. Idolatry in worshipping the true God after a false maner whether Inward or Outward Dan. 7. 9. Use. The several sorts of Idolaters amongst our selves Psal. 33. 12. Hos. 6. 6. The prevention of an Objection Such as live holily shall meet with opposition Simile Use 1. Luke 6. 26. Use 2. Simil. Use 3. Matth. 11. 19. Mans proneness to evil exceeding great Heb. 12. 1. 1 Cor. 9. 24. See Rom. 6. 19 The ungodly follow after sin eagerly Simile See Iob 31. It s the nature of the ungodly to speak evil of Gods servants The enemies of Gods children shall not scape unpunished See Ier. 18. 18. Iude v. 14 15. Luke 15. 9. Iames. 5. 20. See Acts 9. 4. Heb. 11. Mat. 25. 42. Use 1. Use 2. Use 3. See Heb. 10. 14 and 11. 10 26 35. and 12. 2. See 1 Cor. 5. 5. The Gospel was preached before Christs time Acts 4. 12. Iohn 14. 6. Heb. 13. 8. Use 1. Use 2. Use 3. The Gospel calls for sanctification Matth. 11. 27. Tit. 2. 11. Differences between the Law and the Gospel See Exo. 12. 15. 2 Chro. 30. 21. 2 Cor. 5. 15. Luke 1. 74. Use 1. See Rom. 3. Use 2. Use 1. There shall be an end of all things 1 Cor. 7. 29. and 10. 11. Iames 5. 8. Psal. 90. 4. Heb. 1. 1. 2 Thess. 2. 1. Use 1. Use 2. Use 3. Use 4. Mat. 6. 19 20. Iohn 6. 27. Riches good in themselves See Psal. 112. 3. Prov. 3. 16. See Eph. 4. 29. Matth. 19. 23. Matth. 9. 10. Matth. 8. 14. Matth. 19. 21. How riches are good Wherein sobriety in riches consists Simile 1 Tim. 6. 9. Prov. 28. 20. See Prov. 20 21. and 28. 20 22. See Mat. 16. 26. Acts 20. 35. See Prov. 30. 8. Gen. 28. 20. Use 1. Use 2. A comparison between drunkenness and immoderate seeking of riches Exod. 18. 21. 1 Tim. 3. 3. Eph. 5. 3. 1 Cor. 5. 11. and 6. 10. Luke 16. 14. Ezek. 33. 31. See Prov. 1. 19. Psal. 119 36. Simile Luke 19. 9. Iohn 4. 32. We must not set our mindes too much on riches Psal. 62. 10. We must employ them as God requires 1 Tim. 5. 8. Eccles. 5. 18. Gen. 30. 30. Gen. 30. 30. Prov. 3. 9. Act. 4. 34 37. Psal. 119. 148. Watchfulness why set after sobriety What watchfulness is Prov. 4. 23. Psal. 39. 1. Iames 3. 2. Iob 31. 1. Heb. 3. 12. Prov. 23. 17. and 28. 14. Col. 1. 10. Luke 1. 75. 1 Pet. 1. 17. and 4. 2. Why we ought to be watchful Zech. 3. 1. Simile Benefits of watchfulness Psal. 119. 17. Use 1. Use 2. Prayer must be added unto watchfulness Simil. Use. Simile Love is a most excellent and necessary duty Love must be fervent Simile Reasons Use. What sins love covers Sins against God Sins against our selves On what respects we may seek redress by the Magistrate Use. How we may cover faults committed against God Against our selves Use. We must be kinde to strangers Acts 11. Rom. 15. 27. Obad. 10. Matth. 10. 42. Matth. 25. 34. Use. Obj. Sol. The regard we are to have of our own poor Luke 14. 13. Isa. 58. 7. Iob 31. 17. Whence it is that the poor are so much neglected Iames 2. 13. Prov. 21. 13. Acts 9. 29. Inviting of one another how useful Ministers must use hospitality Use. God looks no less on one maner of doing then on the duty See Isa. 1. 11. and 58. 5. Simile Works of mercy must be done without grudging Rom. 12. 8. 2 Cor. 9. 7. Use. How we may thus do Every man hath some gift or other wherewith to do good Simile Simile Use. Every one hath as it were a several or diverse gift Simile Use. God bestoweth gifts on us freely See Iam. 1. 17. Dan. 5. 18. Psal. 65. 6. See Eph. 4. 8 Iob 1. 21. 1 Chron. 29. 13 14. Use. Christians must communicate their gifts for the good of others See Deut. 6. 6. 2 Cor. 9. 6. Use 1. Use 2. Use 3. See Mic. 7. 3. Ezek. 13. 8 9 c. Psal. 140. 11. Every man must minister according to the measure received Obj. 2 Cor. 8. 12. Sol. Use. Simile We
are but stewards of the gifts we have Use. 1 Cor. 4. 7. We must be faithful in our places Use. Gods gifts manifold See Psal. 104. 24. Use 1. Use 2. The Calling of the Ministry is of all others the most needful Ier. 3. 15. Mat. 9. 36. See Ezek. 3. 36 and 7. 26. Amos 5. 13. and 8. 11. Zech. 11. 16. Use. 2 Cor. 2. 16. Use. 2. Use. 3. Whoso is in the Ministery ought to preach Rom. 10. 14. Simile Matth. 10. 7. 2 Tim. 4. 2. Use 1. Use 2. Ministers must Preach the Word of God Use 1. Use 2. Iohn 10. 17. 1 Thess 5. 21. 1 Iohn 4. 1. Acts 17. 11. Ministers must so preach as it becomes the Word of God Use 1. See Psal. 50. 16 Rom. 2. 21. Use 2. Acts 10. Psal. 139. 3. See Exod. 20. All that bear Office in the Church must do the same faithfully See Acts 6. 3. Acts 11. 29. Rom. 15. 26 28 Use 1. Rom. 12. 7. Ier. 48. 10. Use 2. Prov. 26. 6. Ability to discharge ones calling is of God Use 1. Use 2. 1 Chron. 29. 14. The conscionable performance of our duties tend to gods glory See 1 Tim. 6. 1. Use 1. Use 2. We must aym in our places at Gods glory 1 Cor. 10. 31. Use. Eccles. 1. 7. All glory comes to God by Iesus Christ. Use 1. Use 2. There must be entire love between Ministers and people 1 Thess. 2. 19 20. Use 1. Use 2. John 4. 16. Christians are not to be the less but more loved for their troubles Use. The want of preparation for troubles before they come make them harder to be born when they are come Use 1. Use 2. Obj. Sol. Psal. 30. 6. Iob 29. 18. Simile See Ier. 37. 10. 1 Iohn 3. 2. See Phil. 1. 12 13 14. See Heb. 11. Afflictions are tryals Above the truth of grace in us Read the story of Pendleton and Saunders in the Book of the Martyrs About the measure of our grace Use. They serve to refine that measure we have We must rejoyce in afflictions See Iam. 1. 12. Q. Heb. 12. 11. A. Ezra 3. 12. Acts 5. 41. and 16. 25. 1 Thess. 1. 6. Heb. 10. 34. Use 1. Use 2. Use 3. Mat. 5. 46. Why the sufferings of Christians are called Christs sufferings 2 Cor. 1. 5. Gal. 6. 17. Col. 1. 24. 1 Sam. 22. 12. Acts 9. 4. Christians suffer with Christ. Use. Ioh. 15. 18 19. 2 Thess. 1. 9. Iude 14. Rev. 1. 7. The godlies afflictictions end in joy Use. Psal. 126 5. Matth. 5. 9. See Heb. 10. 34. 11. 35. Iob. 30. 9. Gal. 4. 29. A good name is a tender thing Prov. 21. 1. Use 1. Eccles. 7. â— Use 2. Prov. 10. 18. Psal. 15. 3. Prov. 25. 18. Slanderers of Gods Servants are persecuters Psal. 22. 6. 7. Use 1. Gal. 4. 30. Numb 23. 8. Use 2. See Iude 15. Use 3. To slander Gods Children for their godliness is usual Use 1. Use 2. Such as are reproached for the name of Christ are happy Matth. 5. 11. Phil. 1. 29. Phil. 1. 28. Use 1. Use 2. The judgement of the world is contrary to Gods Use 1. Use 2. To suffer for Christs sake an evidence of Gods Spirit in us Iohn 15. 19. Iohn 16. 3. 7. Matth. 10. 20. Use 1. Use 2. Use 3. Such as are endued with Gods Spirit are blessed Rom. 8. 14. Use 1. Use 2. Use 3. Such as are endued with Gods spirit are glorious Use 1. Use 2. See Ioh. 15. 21. 1 Iohn 3. 24. Psal. 15. 4. and 119. 199. The gifts of the Spirit which the godly have cannot be lost They that speak ill of Gods servants for their well-doing speak ill of Gods Spirit Exod. 16. 18. Luke 10. 16. Use. 1 King 22. 13. By our suffering of persecution God is glorified See Ioh. 21. 19. Two kindes of sufferings Suffering for ill-doing are shameful Use 1. Use 2. Dan. 6. 5. Sufferings for godliness are glorious Use 1. Use 2. 1 Iohn 3. 14. To suffer for well-doing affords matter of Thanksgiving Acts 5. 41. Phil. 1. 29. The Churches troubles are more now then heretofore Acts 2. 17. Isaiah 4. 2. 27. 9. Heb. 12. 10. Use 1. Use 2. Amos 9. 9 10 c. Use 3. 1 Cor. 11. 32. Afflictions must begin with Gods Servants Use 1. Use 2. Psal. 73. 7. Iob 21. 7 8 9 c. Use 3. Why Gods children must here suffer afflictions Psal. 32. 3 4. Use. Gods Church is his house Numb 12. 7. Rev. 1. 13. Use 1. Use 2. Use 3. Use 4. Assurance of Salvation possible Use. 2 Pet. 1. 10. Iohn 8. 44. The state of the godly and ungodly much different Psal. 11. 6. Rom. 8. 28. Isaiah 4. 5. Psal. 1. 3 4. Use 1. Use 2. Use 3. The afflictions of the godly not comparable to the miseries of the ungodly Gen. 18. 5. Rom. 2. 6. See Psal. 78. 55. 65. Isa. 27. 27. Ier. 25. 29. and 49. 12. The ungodly's misery cannot be expressed 1 Iohn 3. 2. 1 Cor. 2. 9. Use 1. Use 2. Disobedience to the Gospel a grievous sin Simile Heb. 2. 2. Use 1. Iohn 5. 4. Use 2. Mat 9. 13. Whom we are here to understand by righteous See Ezek. 28. Use 1. Use 2. Use 3. 1 Cor. 6. 9. Acts 10. 4â— Rom. 2. 7. and 8. 1. Mat. 7. 22. It s an hard thing for a man to get to Heaven Mat. 7. 14. Simile Use 1. Use 2. Rom. 7. 19. Simile Use 3. 1 Iohn 1. 8. He that is not righteous is ungodly and a sinner 2 Cor. 5. 10. The fearfulness of the ungodlies condition on the day of Iudgement cannot be expressed Use. The troubles of the godly are by his appointment God is careful of his children in the time of their troubles Isa. 49. 8 15. See Rev. 6. 9. Reasons Use. See 2 Tim. 1. 12. Rev. 2. 10. Heb. 10. 23. Psal. 9. 10. Such as continue in well-doing may comfortably commend themselves unto God Use 1. Use 2. Such may confidently commend themselves to God which labor for the good of their persecutors Use. The Contents of this Chapter The duties of Ministers with reasons to enforce the same The Scriptures inform every one of their duty Simile Use 1. Use 2. Acts 20. 35. The calling of the Ministery a painful calling See Downham of the duty and dignity of the Ministery page 17. Use 1. Simile Luke 10. 7. 1 Cor. 9. 7. Use 2. Use 3. Gen. 4. 4. Use 4. The first Reason of the following duties taken from his own person being one every way fit to exhort them Ministers are fittest to teach one another and judge of one anothers actions 1 Cor. 14. 32. Use. See Hosea 4. To practice the duties we teach procures obedience thereto Acts 1. 1â— Peter was no Pope neither challenged any Supremacy How Peter was a witness of Christs sufferings All that we have must be improved for the Churches good Spiritual wisdom to be used to procure obedience The troubles of Gods Ministers procure them more respect
in them and onely lean upon Christ Jesus for Salvation and so become happy indeed They also hold that Peter is the head of the Church and Foundation thereof who would not wonder at their wickedness when as Peter himself saith it here of Christ and attributes nothing to himself But is it not confirmed by that of our Savior Thou art Peter and upon this Rock I will build my Church The Question propounded by our Savior was moved to all the rest as well as Peter and answered of all though by the mouth of Peter Christs meaning is That on himself whom he had confessed he would build his Church Would he build it on Peter then either on his Person or on his Faith not on his Person and how weak was his Faith which was so sore shaken by the speech of a Maid that could be no meat foundation to build on 4. Those fools among our selves who though they acknowledge no other foundation yet build not upon him but on their civil life their bare hearing of the Word which yet they do because it s commanded by Law and stands most with their safety and as the Papists but for their purse so they would not come to Church but for shame or punishment their doing as others do c. foolish Builders that build on the sand their house as every other that is not built on Christ by true Faith how fair soever in their own eyes will fall on their heads if any storm of trouble arise for the Gospel they will quckly yield and change as oft as Religion changeth and if no such change be yet at death they shall drop into Hell for want of a foundation as the five foolish Virgins were shut out of Heaven for that they had no oyl for their Lamps no stock of Faith to feed or back their outward Profession They that content themselves with any thing with any gift before they have got a true justifying Faith will fall away will perish may prove Persecutors or any thing They that so hear the Word as they never give over till it hath humbled them and brought them to Christ and they have found sure foundation on him and footing and grace to be changed these build upon the rock Therefore content not your selves with hearing the Word nay hearing it with joy and reforming many things nay that you have been troubled for your sins as some have wept for their sins at a Sermon but let it go over and wear away ere they came at Christ so bearing your selves in hand that ye are converted persons for afterward by your falling away or at your death it will prove nothing so and all for want of a foundation There be even now thousands in hell that have heard as many Sermons as ever you heard or ever shall 2. That Christ is a foundation and the onely foundation of his Church is no small comfort to all that believe on him They may quiet themselves amidst the multitude of contrary Opinions in the world or temptations of Satan to make them waver they may answer If Christ be not sufficient to save me I am content to be damned I 'le never seek other foundation you may well enough Again being built on Christ there be many enemies will lay Battery against you to beat you off but be of good comfort they may shake you indeed but to overcome you or pull you off the foundation it s not possible All the gates of Hell shall not prevail against you all their power shall not quail you As in a City the strength is placed at the gates as the Port-cullis and the Canon to keep from entrance so if Hell should plant all its force against a Christian yea the poorest Christian it shall never be able to prevail against him he is so surely joyned to the foundation by the Spirit of God that lies so fast Will Christ suffer his Building to be defaced or one member or the least joynt to be pulled out of his body Christ that prayed that his Disciples might be kept prayed also for all that should believe Living Christ is a living foundation not onely because he hath life in himself as he is the Living Bread the Truth and the Life but because he giveth life to others even all that believe in him Hence percieve 1. That Christ differs from all other foundations he gives life to his but whoso trusteth on any other shall dye eternally 2. An encouragement for all to come to Christ He is not such a one as can do them no pleasure but as he can and will save them so he will also put life into them that whereas before they were as dead as a stock to any thing concerning the glory of God or their own good no Wit Will Memory Affection no Hand Foot Tongue but all were stiff and stark lame to any good yea dead being joyned to him he will make them alive give them Wit Will and a Heart to that which is good so a Hand Foot and Tongue yea so change them that they shall be nothing the same but new Creatures Hence it is that some that were as very wretches as could be to their lusts that loved a Sermon Sabbath or good Exercise as a Bear doth the stake have yet by the preaching of the Word been brought to Christ the case is so altered with them that now they loath what they loved love what they loathed It is not a strange thing to see a man that loved money as his life and had no savor in any good to set as light by it as his shoes and to love the word that wrought this dislike in him So for a man that loved a pair of Cards and Tables and to ramble abroad on the Lords Day and who could not abide to take a book in his hand or to be in any Religious persons company now to abandon the one and to be earnestly affected with the other yet this Christ worketh in those that be joyned to him O come to this Christ Jesus humble thy self believe in him and give over thy self to him and though thou beest as bad as the worst he will so alter thee as thou mayest prove a worthy Christian. 3. This serves to uncase a number of Hypocrites that think themselves stones of this Building and hope to be saved by Christ and to be Believers and yet have no Spiritual life in them If you can shew me that Spiritual life that you have got from Christ to dye to sin and live to righteousness then you say something but there be no dead stones in this Building but living answerable to the foundation Therefore they that remain dead in their sins and old lusts or any of them Christ and they are assuredly as yet two and not one Shew your Christianity by renouncing all ill and by your love to good Prayer good duties in your Families and
places where you live and in all good Works Disallowed indeed of men Here 's shewed how this foundation is esteemed both of Men and God He first speaks of men and that by way of prevention No marvel you speak of Christ to be such a Foundation might they have said we are sure when he came into the world a number cared not for him would none of him and those none of the fools or simple ones but Wise Politick Learned Clerks True saith he but what then yet I have that which will weigh it down namely that he is chosen of God and precious to him and them that shall believe on him Disallowed he was indeed of men They called him the Carpenters Son a Samaritan Wine-bibber deceiver They would have no other King but Caesar never left him while they put him to death with them Barabbas was meeter to live then he What was the cause or how should they disallow him when it was so plain that he was the Christ foretold by the Prophets who came at the same time in the same place and after the same maner whose Life Preaching and Works did well declare him so to be what might be the cause hereof They looked for one that should come as an earthly Prince to deliver them out of the hands of the Romans but his Kingdom was not of this World They looked also for one that should have upheld their Customs Law and Traditions but the date of them was out See by the way what it is to have an old conceit setled in ones brain O how hardly is it removed Again How came they to this height of disallowing him at the first of ignorance and blindeness but after of malice so men grow when they desire not to amend and see the Truth from one degree of wickedness to another The Jews disallowed him and do to this day though the hand of God be heavily upon them according to their own Imprecation His blood be on us and our children whose case is most fearful So is the case of all others that disallow him whereof there be multitudes among us Why nay all we allow him O most of Pharisees disallow him and will perish Yes most among Jews and Turks but all we shall be saved unless it be here and there an adulterer or horrible drunkard c. Consider that of four sorts of grounds Professors three are naught O most among us disallow Christ while they will not come to him embrace him as their Savior and renouncing all evil take up his yoke as their Lord most amongst us allow a kinde of Christ but not a true Christ They allow a Christ that will save them though they never be humbled though they live still in their sins but Christ is no such Christ will save no such O let all such look to it that will not come to Christ as he hath appointed you think the Jews Judas and the Soldiers have a fearful account to make so they have and how shall they appear before Christ at the day of Judgement but even thousands in our Parishes are in no better case that break his bonds and despise the offer of his blood Such are all Apostates that have profest the name of Christ and fall away all fearful ones that deny him out of fear and all that will not embrace him being offered Disallowed Was not this no ill sign of Christ that he was disallowed O no Even that may be disallowed of men which yet is allowed and highly accounted of of God nay the more Spiritual any thing any course any person is the more and the sooner will the world disallow him and it For they be carnal therefore savor the things of the flesh not of the Spirit they be in darkness therefore care not for the light The more Spiritual any thing is the higher is it out of their reach Those courses and persons that be carnal the world allow well of four hundred false Prophets maintained at Jezabels Table good Micaiah and Elias abused of those that wandred up and down in sheep-skins and goat-skins the world was not worthy yet did not the world think them worthy to be among them but thrust them among the wilde Beasts Others also were racked as the vilest Malefactors yea our Savior himself was so accounted so the Apostles men wonder at them as at a thief Hence learn 1. That we are not to esteem the worse either of our selves or others because of the worlds mislike many be so weak that if they see the most and especially any great ones or any learned cry down a man or an action c. they are carried away and open their mouthes wide against them but if that might have gone currant Christ himself had been naught we must not go upon any such rule but examine whether they be allowed of God or not if they be then are we not to regard what the world saith The world wil prefer Barabbas to Christ call evil good and good evil There 's no more heed to be given thereto then to be judged of a blinde man concerning colours As they that have sore eyes cannot abide the clear light and Sun-shine so cannot the wicked abide that which is pure and Spiritual yea the things that they highly allow are abominable in the sight of God 2. That they which disallow that and those whom God alloweth are in a miserable condition they cross God and he will cross them The time shall come when they shall finde by woful experience that he disalloweth them when they shall be glad and desire to be in the number of those whom they have most despised but to no purpose Ye also as lively stones are built up Now of the rest of the building that is reared upon this Foundation Every Believer is a stone of this building a lively stone and all together make up a spiritual House for the Lord to delight in as many stones go to the making up of a material House Now in that Christ is compared to the Foundation and believers to stones built on him it sheweth the near conjunction that is between Christ and them as stones are joyned to the Foundation by morter so are believers to Christ by the Spirit Accordingly he is compared to a head and the Church to the body he to the Vine and the Church to the Branches Such an Union is between Christ and Believers as is between the husband and the wife no more twain but one bone of his bone and flesh of his flesh Before a man have Faith he is as a dead stick or stone by Faith he is united to Christ which is signified by these and the like speeches eating Christs flesh and drinking his blood which is to believe in him shewing that as the meat we eat is turned into our substance and nearly
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 joyning with the Church again then they had before in a whole year 10. Some say There be so many Religions in the world that 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 my self at all with any thing 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 mens 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 Hereticks 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 shew men the Truth the servants of God willing to learn the same have found it out Zachary Elizabeth Mary Nathaniel and thousands of others found it out though the Jews at that time were rent into many Sects Scribes Pharisees Sadduces Essenes c. They did the will of God and were Christ sheep therefore heard his voyce and were instructed in the Truth And it is extream 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 falshood 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 finde it and maintain it The Truth must be had else we dye 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 le learn skill to know the one from the other to discern the good from the bad so that some difficulty taketh not away mens care but rather whetteth and increaseth it This worldly wisdom will condemn mens folly and madness in heavenly things We must therefore get skill in Gods 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 minde 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 Gods 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 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 Ministery both of them that do not and of them that preach that yet live so grosly and dissolutely contrary to their teaching that they give a grievous offence to those that wait for such things yea and make many ignorant with Elies 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 Physick nought 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 humane 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 Barnabaâ— arose dissention and Paul complaineth That when he would do good evil was present But for gross things that are reported of godly Ministers usually upon tryal they have proved lyes raised of Malice and not deserved by them And shall the whole calling of Ministers be blemished because some be bad And though it were as they say that Ministers were like Cooks that prepare good meat for others and taste not of it themselves yet the Word is good and it may be profitable to others as Gods Ordinance which is appointed for the Salvation of his people the blessing whereof dependeth not upon the Ministers good life but Gods blessing Noah was saved in the Ark whereof the makers were in likelihood drowned It was our Saviors direction that the people should be ruled by the Doctrine of the Scribes and Pharisees sitting in Moses chair that is preaching his Doctrine though they were not to do after their works And though Ministers know the will of God yet let it offend none that they straight do it not for knowledge is one thing and sanctification another which two are often severed 2. Some say There be contentions among the Ministers themselves and they cannot agree in points What then shall we do I le see them agreed ere I le regard any of them A. It s not to be wondred at if there be differences in some things for here the best know but in part and there still remains scales to be rub'd off and God doth not reveal all his will in all points at once but by degrees and in time and if any would tarry to be Religious till all men jumped in all Points they should never be Religious but perish and will this serve mens turns But what contentions and differences are there between the Ministers of the Church of England True its pity there should be any and we should desire God to cause his truth to break out and to remove the occasions of strife and till they can agree about those few things to proceed by one rule in peace But what differences are they not about the Essential points of Religion or matters of necessity to Salvation but of matters besides the main namely The Government of the Châ—rch or rather the persons by whom and the maner how the same is to be govern'd about which indeed there 's diversity of opinions So about Ceremonies which are not of the Essence of Salvation neither doth the Kingdom of God stand in them So that as the Church is a true Church that is governed either way so may they of each and both opinions yet be the servants of God and be saved both holding the foundation though differently building thereon If therefore they shall agree in all Fundamental Points and all things necessary to Salvation as in the Doctrine of their own Misery Christ Faith Repentance and the like though they leave the other till God shall further reveal they shall do well enough and its more seemly for Christians to minde the Doctrine of Faith Sanctification Love c. then to busie themselves about the Government of the Church The Devil calls them from things most needful to other things less needful more uncertain and dangerous If because of some smaller points of difference they shall shake off all Religion what answer shall they make What if Clothiers should all agree in the main points of Cloth-making till they came to the maner of making up and to the Tillers and herein they should differ should any need stumble hereat and say I le be no Clothier they cannot agree among themselves Why they may be good Clothiers though they differ in this and that of both fashions Let a yong man then go and practice as far as they agree and when they come to the winding up do as he is perswaded best and he shall be Clothier good enough 3. Others say The Minister speaks too fast or too slow or stands too long c. A. Most is his own pains They have thought longer time but short at Cards Tables Feasts Plays and do still Two or three hours at a Feast for the body and as much at play yea an whole day from one sport to another as a Fly from one box to another is usual with most 4. He is rich and then he must needs be covetous or else poor and then contemptible A. Men will finde a very poor excuse rather then none at all so was Christ contemned of his Countrey men But can any Minister so walk but that some which have no love to Religion and to be reformed will cavil against him to colour over their contempt Could John Baptist But he had a Devil Could our Savior Christ No he was a Winebibber a companion of Publicans and Sinners Against Professors of the Word and their Profession of Religion there be that take offence 1. Some say There 's but a small number of these Professors that be so precise most be not so and such as are usually are of the meanest not of the greatest and wisest men of whom but a few are carried after these Preachers to run after Sermons or be so precise in themselves and their families and a contemptible company they be hated of all for the most part A. 1. For their number its small if they be compared with the multitude but by themselves a worthy company and being such a small number it s an Argument that they are approved of God and walk in that way which leadeth to Heaven And hath not this been always told That the way to Heaven is strait and few finde it and so on the contrary The greatest number have ever been deceived and joyned in evil most cryed against Christ Crucifie him for one Elias one Micaiah there were Four hundred Priests of Baal 2. For their baseness that 's not always true though the Church consisteth most of them that are mean yet God hath had and will have of all sorts not excepting the greatest as David Solomon Asa Jehosaphat Hezekiah Ahikam and before them the Patriarchs Job and others So hath not our own Land wanted worthy men of the greatest place as there are at this hour many right godly Noblemen Knights and others of great state and place If this will draw them to the love of Religion there be not such wanting though their number be not the greatest For not many mighty are called And its hard for a rich man to enter into the Kingdom of God from whom for the most part heavenly things are hid and by whom God will not uphold his Kingdom but by mean ones that the glory may be his The poor he hath chosen 3. For their contemptibleness they are not the worse but the better to be liked for the Devil and wicked men will ever hate that which is good They did so by the Prophets our Savior and his Apostles and will do so by their followers let