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
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
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
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
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
we mean to raign with him we must be Baptized with the Baptism wherewith he was Baptized It is true that godliness hath the promises of this life and of that which is to come but of this only so much as God shall see meet Therefore let us dream of no tranquility here but expect that in Heaven where we shall be happier then can be uttered Ready to be revealed in the last time When shall we have it It was prepared before the world we shall have a measure of it in death but the fulness thereof is deferred till the day of Judgement Christs second coming which is called the time of refreshing and our full redemption By the last time may be understood in divers places of Scripture all the time from Christs coming in the flesh till the end of the world so called in respect of the former times and because they go directly and immediately before the end and because God hath perfected his will and the revelation thereof to his Church in his Son and no more is to be added They under the Law waited for a cleerer and fuller manifestation thereof but now we have all we shall ever have but by the last time here the worlds end is meant for then shall there be no more time as there was none before the creation the Sun Moon and Stars were made for signs and season Winter and Summer to measure days moneths years c. but then shall they cease in Hell the wicked shall have none in Heaven the godly shall need none so there shall be no more time no more day in Hell but all night no night in Heaven but all day Well our full Salvation we shall have at the last day and not before then shall our bodies whatsoever in the mean time becometh of them as they have been companions with our souls in well-doing and have been redeemed by Christ as well as they be raised up and set on the right Hand when both joyntly shall hear this comfortable sentence Come ye blessed of my Father c. then shall we be ever with the Lord in Heaven both in body and soul Now our life is hid with Christ in God But when Christ which is our life shall appear then shall we also appear with him in glory We must therefore wait patiently not making too much haste in the fulness of time we shall have our hearts desire Christ was promised in the beginning of the world but came not till long after even when the fulness of time came so shall our happiness in the appointed time We are taught to pray Thy Kingdom come and in the Revelation it s mentioned that the souls under the Alter cried How long O Lord holy and true dost thou not judge and avenge our blood on them that dwell on the earth True but yet patiently awaiting Gods good time that he hath appointed Hereby also we may stop the mouths of mockers that shall come to us and say Where is the promise of his coming we may answer it is coming and it will be here too soon for you and God is not slack as you think but therefore deferreth as willing that all men should come to Salvation even all such as he hath elected who being once all born and called the end shall quickly come And as this may stop their mouths so it may make us patient to tarry for our fellow brethren When we therefore make too much haste what is it but that we would have our full happiness and leave out some of the elect to be quite put off as if we should desire to be over a water and then draw the bridge that the rest shall not come over And the rather let us be patient not onely because of the greatness of the reward when it cometh but also because it hasteneth we have the vantage of our Forefathers which lay long in the earth waiting for that day but now it s at hand we hasten to it and it hastens to us we shall meet ere long and as our Apostle saith The damnation of the wicked sleepeth not so neither the Salvation of the godly now ready to be revealed Last time Some gather hence That we shall have no part in glory at all till the day of Judgement but that the souls of the Saints go to a middle place c. confuted by our Saviors speech to the thief Verily I say unto thee To day shalt thou be with me in Paridise the Angels carrying Lazarus of soul into Abrahams bosom See also Eccle. 12. 7. Phil. 3. 13. Rev. 6. 10. This should make us labor for pure and holy souls seeing they must be in Heaven as soon as ever they depart from our bodies which we know not how soon it may be They must be carried up above the Starry Heaven into the most solemn appearance that ever was Verse 6. Wherein ye greatly rejoyce though now for a season if need be yeare in heaviness through manifold temptations HAving shewed the Inheritance at large here he sheweth by what way God will bring us thither namely by weeping-cross by the rough way of affliction which yet shall not be to our hurt or consuming but to the trial of our Faith that it may be being purified to our honor at Christs coming Therefore though our afflictions breed heaviness yet not such but that the assurance of our Salvation makes us in the same to rejoyce Wherein that is In which Election Sanctification Lively hope and happy Inheritance ye rejoyce Here he setteth down another benefit bestowed upon us by the Gospel namely Spiritual joy and rejoycing proceeding from Faith and Hope yea and that in adversity He knew they rejoyced in the assurance of their happiness he knew it by himself he did so and therefore they could do no other for the same Spirit worketh alike in the elect which makes that they can the better tell how to speak to advise counsel and understand one another But in commending them he exorteth them namely That they would do so still for being now in persecution he requires them to reioyce yet in the assurance of their eternal happiness as Paul of himself in another case Hence note that Its the duty of all those that be assured of their Salvation to rejoyce in it which being attained unto breeds joy and no marvel For Is liberty joyful to the captive health to the sick sight to the blinde life to the dead Then must Salvation needs be so to them that have felt themselves condemned for them to be the children of God that were the slaves of Satan heirs of Heaven that were firebrands of Hell Who can but rejoyce that knoweth that there 's no condemnation to him Though thousands perish God loves him he shall want nothing such need not fear though Heaven and Earth should
through the blood of his Son the Chapters also of Genealogies in Numbers and Chronicles are of good use for the understanding of the rest of the Scriptures though but a few understand the same Of the Grace He calls Salvation Grace and that most worthily as being freely both Elected Redeemed and Effectually called 1. This condemns 1. That Luciferian conceit of Merit or Worthiness in us poor miserable sinners 2. Them that challenge part in Christ and all that he did and yet shew no part of thankfulness and duty again but live as they list and will not onely not part with their lives but not with their lusts for his sake they are lyars and deceive their own souls 2. It should teach us to acknowledge the whole work of our Salvation to be of Grace and thereupon to walk the more thankfully and zealously yea often meditate of this Free-grace and Salvation whetting up our selves thereby That should come unto you Why were they not partakers of Salvation themselves Yes as we have heard but they never saw the time of Christs exhibiting in the flesh nor so clearly They received not the promises onely saw them afar off aâ—d were perswaded of them Verse 11. Searching what or what maner of time the Spirit of Christ which was in them did signifie when it testified beforehand the sufferings of Christ and the glory that should follow SEarching what or what maner of time They took great pains to know Christ would gladly have learnd that he should have come in their days so they should have had a clearer Revelation yea seen him whom they so much longed for and loved Simeon waited for the Consolation of Israel as many Prophets and Kings desired to see and hear thereof and this was lawful unless God had enjoyned the contrary If then we know a thing to be good and profitable to be known we must refuse no pains in searching it out but Study Meditate Pray Confer Read c. We must call for Wisdom and cry for Understanding we must seek and search for her as for silver The Word is like a Noble man that one must make some suit and use some means to come unto with which being once acquainted wherein can it not pleasure us when we have sued to it by pains it will be beneficial unto us indeed whereas prophane Books easily enough attained unto usually work much mischief many of us read much of the Scriptures but take no notice whether we understand the same or not or take no pains to come to knowledge to be inquisitive of the meaning of this or that place of Scripture were profitable when Christians meet together whether Ministers or others or both As they desired to see Christs first so should we long for his second coming The Spirit of Christ which was in them See how they sought into this matter not of their own heads but by the guidance and direction of the Spirit and that 1. Because it was a matter so high and above their reach as in which they could know nothing without the help of the Spirit 2. To avoid curiosity searching no further then God should see good to reveal unto them This teacheth us that when we search into any point of Doctrine or to know any thing we must not go to work by our own head or wit for that were Pride and the way to Error but by the help of the Spirit and therefore no further then the Spirit shall guide us this we do if we keep our selves to the written Word of God for Gods Spirit teacheth us according to the Word and no otherwise This condemneth the frenzy conceits of the Anabaptists which boast of Revelations of the Spirit counting whatsoever comes in their head and they conceive though contrary to the Scriptures to be a Revelation which is wicked for the Word and Spirit cannot be divorced either the one contrary to the other We must hold us to the written word searching thereinto according to sobriety proceeding no further then it and there staying where it stayeth This is also contrary to the Papists that will have their humane Traditions and unwritten Verities whereby upon the point they overthrow the Scriptures Again in that the Spirit of Christ was in the Prophets when they prophesied see the authority of the Old Testament the Spirit of God is the Author of it therefore is it to be highly esteemed as the New and all questions are to stand and fall by the sentence thereof Read believe and obey it and be out of all doubt of it without ifs and ands As the Papists most wickedly would have the authority of the Scriptures to depend upon the testimony of the Church and because they say its Scripture therefore they believe it and otherwise would not they would give no more credit to Pauls Epistles then to Esops Fables if the Church did not give testimony thereof which is a blasphemous Opinion The Scripture is above the Church and that whereon it s grounded and hath no greater testimony then from it self we testifie that God is the true God from all Idols and Christ from all false Christs do they therefore depend upon our testimony and are we above them Though the Church discerneth the Word or Scriptures from false writings and therefore rejecteth a great many of Epistles and Gospels of Bartholomew Thomas Thaddeus as adulterous yet this proves not that they depend on the Churches testimony A Kings Letters come to a City the Officers thereof by the stile sign or some other thing whereunto they are accustomed accept of them yield to them and testifie that they are not false or counterfeit are they therefore above the King or his Letters Further here is a testimony of the Divinity of the third Person for the whole Scripture is given by inspiration from God and here it s said it was by the Spirit and who could foretel things so long before but God confer Acts 1. 16. with 4. 25. When it testified beforehand of the sufferings of Christ Namely That he was to suffer for us and so to enter into his glory This we finde in the Old Testament both plainly expressed and under types and figures as of Isaacs offering the Brazen Serpent the Paschal Lamb Jonas c. This serves to answer all prophane Infidels that scoff at Christians because they believe in a crucified God for so do they contemptuously speak of Christ. A. He suffered what was necessary for the Savior of the world to suffer and what the Scripture foretold he should suffer and though he suffered and was abased yet he overcame it and entred into glory Had not these things been foretold they might have been offended at his dejected estate for so were the Disciples notwithstanding but being foretold they are not yea if he had not suffered for us
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
life for us a Superior for inferiors yea for enemies most of all so far and all this hath Christ done for us How then should this dissolve and break our hearts to love and cause us out of love to serve him O woful dulness in us and unthankfulness that can say We have part in such a Redemption from such a misery to such a glory and by such a price and yet can be ready to think every thing too much for him How dull are we and slow to do his service in hearing the Word Prayer and other duties How quickly are we weary of well doing How think we every little time too much for him that thought not his pains his abasement nay his life and heart-blood too much for us When we have him asking us in his poor members some small refreshing how hardly and sparingly if at all doth it come from us nay we will not part with our lusts and sinful affections at his request Will we give our lives for him and not our lusts how shall we ever martyr our bodies for him that will not martyr our affections of Pride Envy Covetousness unlawful pleasure in gaming c. O shall we grieve him that hath done so wonderful things for us It was grief enough to him that he suffered already though we grieve him not again by our unthankfulness O that we would labor to gratifie him by all means possible To this end do we often meditate of this price come we oft to the Sacrament there may we see it there eat and drink it worthily there sprinkle it upon our Souls and apply it to our selves that so an edge may be set upon our care and zeal 7. In vain do they lay claim to the blood of Christ that yet live in their lust O impudent faces and lyars that they are As of a Lamb without blemish and without spot Here Christ is further described by his innocency and purity compared therefore to a Lamb Where allusion is made to the Lamb in the Old Testament used in the Sacrifices and the Paschal Lamb which as it signified their own guiltiness and danger so yet that there was help not by their blood but by the Sacrifice and satisfaction of another that was signified hereby namely Christ who is termed The Lamb of God that taketh away the sin of the world The Paschal Lamb was to be a Male without blemish of a year old a pure and perfect one signifying the Purity Perfection and Innocency of Christ Jesus so he is called a Lamb to shew his willingness and patience in suffering both from God and men Our Savior Christ was innocent indeed no guile found in his mouth he was most pure and perfect in his birth for he was conceived by the Holy Ghost and so freed from the least touch and contagion of Original sin which was in the Virgin his Mother as also that matter of his body was filled with all holiness that it was capable of and likewise immediately from the first moment of the conception united unto one person with the Godhead the second person in Trinity He was so in his life Who could accuse him of sin so also in his death for he that betrayed confessed the same and his Judge two or three times so pronounced him one of the thieves also that were condemned with him gave the like testimony of him and it was necessary he should be innocent else he could be no Mediator for us he himself had needed a Savior But how could it stand with Gods Justice to punish an innocent He being sufficient to pay our Debt offered himself our Surety to his Father who therefore could not refuse him but imputing to him our sins laid the punishment thereby deserved on him 1. This sets out his love so much the more that being innocent would suffer for us wicked wretches 2. This teacheth us to imitate him and in all things to be innocent as he was for this cause are we thrice termed Sheep and Lambs in our Saviors charge to Peter we must walk holy in the duties of the first Table towards God and righteously in the duties of the second towards our brethren we must walk so exactly that we may not justly be blamed Be we as Job as Zachary and Elizabeth and as Daniel whose enemies could finde no fault in him in respect of his outward conversation and therefore were fain to take another course to entrap him Samuel could say Whose Ox have I taken c. and though we cannot say with our Savior Christ Who can accuse me of sin being privy to our selves of so many corruptions and infirmities as the best of us are yet that we may truly say Who can accuse me of this or that gross sin or of any infirmity that I know by my self and both mourn not for and strive against O it s a shame that Christians should hurt others in their goods in their names that they should revile censure backbite c. consider that there are many eyes upon us Gods his Angels the Devils both good and bad mens 3. In that Christ being so innocent was yet willing to suffer and offer his blood let us imitate him in this also let us be patient in bearing troubles and persecution we must suffer for his sake though causlesly chearfully and willingly being called hereto for it s our honor and we must reign with him To suffer with Christ hath these things in it To suffer as a Member of him To suffer for his cause and to suffer willingly as he did we must also suffer patiently such afflictions as are of Gods immediate sending as in like maner injuries and wrongs from men against frowardness hastiness and revenge Use we meekness and patience these we must follow If Christ were thus innocent how comes it to pass that he was called a Samaritan a friend of Publicans and Sinners a glutton a wine-bibber an enemy to Cesar and Barabbas preferred before him He might be and was innocent for all this The holy Ghost saith not he was never ill spoken of for the Devil and his instruments will speak ill of the best persons and things yea of goodness it self Learn we then not to listen to nor believe all we hear even Elijah will be accused for a troubler of Israel and the yong Prophet called a mad fellow and that Micaiah never prophesied good and that Jeremiah raves and it s not meet that he should live Paul a pestilent fellow and a mover of sedition and now adays the true servants of God good Christians called of some Hereticks of others Puritans Factious Proud Singular Shismaticks worse then Papists c. And may they not be the good servants of God for all this You shall have Elimas's ready to buz in yong Gentlemens and ignorant persons ears that begin
though it be but in small matters yet he will hold it out though the other be never so peremptory till in conclusion they fall flat out this is nought in small matters it were better to yield so in Dealings Covenants Bargains Bonds men will have their right herein right may be extream wrong always provided that we give not away anothers right especially Gods Moses would not yield an hoof yet most men are stiff in their own will yield enough of Gods right as they will not suffer their Servants to play one hour in the week day but for the Lords day they will suffer them therein to play as much as they will 3. Whereas love does no hurt to any Whence comes all the hurt and mischief in the world Stabbing Fighting Quarrelling Railing Reviling Scolding Crying all the defiling of mens Wives Children Servants So for Oppression Bribery Thievery Cousenage false Weights deceitful Wares So Slandering Defaming Backbiting Mocking All these abound in the World I am sure they come not of Love it was never at the doing of them and those that will so readily provoke one another by words and deeds they care not how are far enough from love 4. For being provoked O Lord be merciful to us who can bear any thing but taunt for taunt quip for quip he shall have as good as he brings is common with every one How do men stand upon every small trespass Hence the innumerable Contentions and Suits in the Land thousands in a year for meer trifles wherein ten times as much is spent then is sued for which is a shame for England having had the Gospel of Peace so long Oh mens stomacks be up straight all their blood in their faces or looking as pale as ashes or secretly practising to revenge hand on the Dagger straight straight on the top of the house fly in our Neighbors face by and by so little love is there to forgive till Seventy I may say till Seven times so short Spirited as we can bear nothing and that which is worse if we have once taken up a displeasure it s not easily laid down but Sun after Sun Moon after Moon yea Year after Year it continueth quickly provoked hardly pacified especially truly It may be we live not in open enmity yet in secret grudging the heart not sound but ready to break out upon every occasion can abide nothing but Revenge which is fearful 5. Where is communicating of Spiritual good things Parents bring up their children brave but how few Catechize Counsel and Instruct them pray with or for them So for Servants They give them Meat Drink and Wages with work enough on the six days little caring how they spend the Lords day neither instructing them examining them or drawing them to hear the Word or Read and Pray What love call you this shew you not as much to your Beasts So for our Neighbors who admonisheth them that be out of the way do we not rather let them run on talking of their Infirmities behinde their backs and spreading them to their grace Nay do not many yea most rejoyce thereat what consolation to the heavy who takes it to heart how few are able to comfort fitly but utter vain idle if not more hurtful words to to such nay many rather laugh and jest at heavy conscienced persons every man saith Is he is Brothers keeper Nay alas so far from communicating Spiritual grace to them which they ought or to call one another to go to the house of God as they rather use all means by jesting at them troubling them c. to discourage them yea how many have given lewd and wicked counsels to others to the dishonor of God For outward things how backward are most from giving any more then they needs must What contentions at making of Rates For lending where is this but rather as if God had never given precept for it or as if it were like a Statute repealed which is of no use so is this duty That cursed Trade of Lending upon Usury hath eaten up and banished out of the Countrey this Christian duty of free lending What rich man hath almost at any time any thing to lend Some are so grim and austere as a poor man dares not speak to them for such a thing Some put so much to Usury as they neglect their Trading set none a work nor have ought to lend at any time but rather borrow and if a poor man happen to do any work for them they cannot pay him in a good while they are so bare for as soon as any money comes in it must out straight to Use as if it would burn a hole in their Cupboard if it lay there two or three days or a week Others are ever Purchasing and are ever in debt and will be then wrangle at Rates grudge at this and that are never fit to lend such bring a curse upon themselves willingly which is to borrow when as they might else lend Others are so miserable that though they have wherewith yet will not lend So for Neighborly dealing inviting visiting c. Love is very cold Here I may adde That there 's a great deal of counterfeit love Pot-companionship and joyning in vanity a deal of fawning crouching conguing c. a great deal of self-love making others faults great and their own small or none nay sometimes extenuating and making light of the vertues of others highly esteeming their own being ready to provoke and wrong others but bearing nothing straight provoked seeking their own in all their dealings and courses so making sure for themselves without regard to their Neighbors These be the times Now let every man examine himself and see how it s with himself in these who findes not himself ready to take things at the worst and have we not often done so when as afterward having heard that it was nothing so but quite otherwise we have been put to shame and forced to say for our own excuse We heard or thought it had been so The like might be particularized in the rest 3. The causes of the want of love 1. Want or weakness of Faith when our Savior taught his Apostles this Duty they said Lord encrease our Faith Assurance of pardon makes us forgive 2. Pride whereby men think highly of themselves meanly of others think they may speak or do any thing but that others may say or do nothing to them Onely by Pride comes contention but humbleness causeth love Pride makes men think themselves so wise and good as every body should say as they say and yield in all things to them when they do not they break the peace as Haman with Mordecai Pride cannot endure a reproof therefore could not Herod abide John Ahab Elijah and Micaiah Pride makes men think so highly of themselves and meanly of others that they will not bear any wrong but take the least in scorn 3. Covetousness this makes
thereof whereby it hath a deadly wound given it which it shall never recover so from his Burial his Spirit conveyeth power to hold under our corruptions that they get head no more so from his Resurrection power to rise to newness of life so that now being graft into such a living stock by such a cunning hand of the Spirit of God the Regenerate man receiveth vertue accordingly He was before a branch of the wilde olive but now of the true olive therefore the fruits are and must needs be accordingly so that though he sinneth yet it s not as before before he was guided by the Spirit of Satan and the world now by the holy Spirit of God and therefore must needs bring forth the fruits of holiness as it is holy must needs be renewed throughout though not wholly and perfectly 1. Here 's a great comfort to Gods children and infinite cause have they to praise God that whereas before they brought forth nothing but fruit unto death now they are enabled to bring forth fruit to God and to life before servants to the flesh reaping corruption now to the Spirit the fruit thereof being everlasting life There must needs be joy in doing such work 2. This condemneth them that say they believe and they are converted and hope to be saved by Jesus Christ and yet continue in their course No every one that 's in Christ is a new creature it s a disgrace to Christ to say such fruit comes from him 7. The growth of one that 's truly Regenerate he is not at his pitch the first day It s not with him as with Adam who was perfect at once in his creation but he comes to it by degrees as every thing that moveth from one place to another doth it in some space of time so in this motion from sin to righteousness and life eternal it s done in time and by degrees and that not in all alike But as some men are of greater stature some of smaller and sometimes the yonger are taller then the elder so it may be in this but all do and must grow and that by the Ministery of the Word and Sacraments as Corn by the early and latter rain springs up by degrees and a Babe first small and weak yet by good tendance and Gods blessings grows bigger and stronger in every part then can go alone speak digest strong meat begin to bear burthens and do the works of a man so must a Christian grow from a Babe to be stronger to digest strong meat higher Points of Doctrine to be able to go alone in good Duties by the finger as in Prayer Reading anothers Prayer but now can go alone in it so in other Duties then stronger to bear Afflictions Temptations Mocks Discouragements and also to put up wrongs and go through duty and service 1. This may rebuke them that are so far from growing as they go back and are worse then sometimes they were These may suspect that either they never begun in truth but were suddenly moved had but some common gifts and were but built upon the Sand or else that they have ill behaved themselves beginning in the Spirit to end in the Flesh Were you too well what fault found you that you are weary and gone back to your old Master If you belong to God and do not awaken your selves the Lord will whip you home will send you as Runnagates to the house of Correction 2. For those that stand at a stay and no difference can be discerned between that they were many years ago and now they also are in a woful case Doth not a man look his childe should grow in learning every year and would it not grieve if he should stand always at one stay We love to see our children grow and would grieve to see them Dwarfs and no bigger now then they were many years ago and have we no care of our own or their growth in grace As men every year aym more and more to grow in wealth and as in a Race men press hard forward towards the mark so should we to grow in grace But why do men grow no faster A. 1. Some are proud and conceited they have more then they have and so strive not 2. Some compare themselves with them that are under them and not with them that exceed them in grace and so think they have enough whereas in worldly things they reach always at those above that they may not onely equal them but over-top them 3. Some are so cloyed with the love of the world and multitude of businesses that they can spare no time for this This is the bane of Religion and hinders from many a duty publike and private choking the Word in the obedience thereto and practice thereof and causing many a duty to be but poorly performed 4. Ill company is as great a hinderance to Spiritual growth as the East and North winds to tender flowers and plants 5. Neglecting and failing of the means of growing as if any man want his meals he will soon faint and if any Tradesman want his Markets he will soon be Bankrupt 6. Some use them negligently as Hearing Praying c. and thrive accordingly He that keeps the Market but once in a moneth will not gain much so they that hear the Word but now and then at their leisure will not get forward very fast especially they that keep not the main Market nay the Mart of their Souls The Lords day when they should make off their corruptions and provide themselves with all Spiritual commodities 7. Such as hear often but without preparation before or regard after Do men thrive by meat taken into a full or foul stomack or by swallowing their meat whole no more shall we Spiritually thrive though we swallow down whole Sermons unless we chew them by Meditation and Practice they will never nourish us And whereas many humble Souls complain that they do not grow though earnestly desirous thereof and diligent in the use of the means they must examine themselves whether indeed they have used the means and that diligently with preparation and prayer If not they must reform the same if yea they may be of good comfort for assuredly they cannot but grow somewhat though not as they would They must yet be constant and that God who hath given them an heart to use the means of growing will also enable them to grow we must be growing as long as we live here If we had Methuselahs years to live and still took pains yet still there would be work so hard is it to get victory over and to subdue this Army of our lusts and to draw dry this ocean of our corrupt affections Blessed is he that makes this his chief or onely work to mortifie more and more his sinful nature applying the Word Promises Threats Mercies Judgements general particular on our selves or others To this end God
hearing something out of the Word or after some affliction or after they have been ashamed with some sin O they will do thus and thus who alas never labor with their heart Some say Give me but a shilling from you and I le never come at such a place never game more c. but alas it s not so soon done as said They dig not deep enough they work not under ground the heart 's let alone all this while they think to cut off the sprouts but while the root is whole they shoot our again Many at variance are made friends and promise and think for the present so to continue yet not conscionably looking to the beginning and root Pride Self-love Wrath and such lusts but suffering them to abide there still alas they break out again presently Our Savior saith He that is angry with his brother unadvisedly shall be in danger of the judgement c. Hence comes Racha fool and murther now if a man think to keep his hand from murther and his tongue from Racha and such distempered speeches and yet suffer wrath in his heart uncontrolled unrepented and unpurged the other will break out Hence is it that many make such fair promises but perform nothing nay while together because they have not the grace to seek the washing of their heart from all sin 3. It teacheth Christians to be much occupied in searching and knowing their hearts and the corruptions and lusts thereof and still be purging out of these so shall we do much work at once else though we covenant not to be so worldly c. as before yet if the root of Covetousness Unbelief and Pride be let alone we will to it again So if one should say I will not break out but live peaceably with my family and neighbors yet if high mindedness and anger continue we shall be deceived and shame our selves and thus do many Christians Having your conversation honest c. This is all one with that of St. Paul To live holily righteously and soberly So that It s not enough that we have or pretend to have a good heart and pure conscience but we must also have a good conversation outwardly we must not onely approve our selves before God and Angels but also before men we must have a good outside as well as a good inside we must so walk as men may see by our actions speeches and our whole behavior that we be the servants of God and minde to go to Heaven Thus walked Abraham Job Zachary Elizabeth with others we must thus walk both for the winning of others on and for the good report which we should be careful to procure to our selves it being better then much silver not that we must do good Pharisaically for the speech and praise of men onely which is base and hypocritical for we are first to aym at Gods glory yet we may desire also so to live as we may give good example and get good report while we live and a good memorial when we dye and again God will be served both in body and soul as we look to be glorified in both 1. This stoppeth the mouthes of carnal men that being dealt with for faults in their conversation either ill done or good not done they straight rid themselves with this answer and blinde them that deal with them that they cannot see to take them as they think O we have as good an heart as you or any and God knows my heart and I have a good conscience God knows all and he shall be my judge yea he will indeed so be and that too soon except thy conversation be better for deceive not thy self by thinking thy heart is good which affords an ill conversation a merciful heart that hath a niggardly hand a chaste heart that hath a wanton tongue and behavior a godly heart that can prophanely spend the Sabbath in worldly matters But what if one should grant your heart were good is that sufficient Is it not meet your hand and whole conversation were so Did not he that made that which is within make that which is without also Numbers care little for their conversation are not over nice and curious about that so that they be none of the worst they think their condition good enough 2. This rebukes those that blame men and reproach them for their profession of Religion O you are of these Professors O what a wretch art thou that darest controle another mans nay Gods servant for doing his masters Commandments Hath not he enjoyned us that our light should shine and that we should confess him in our several places If thou beest not also a Professor be it known to thee the Lord will one day profess he never knew thee and bid thee depart as a worker of iniquity And what dost thou profess thy self that railest on him for professing himself the servant of God The servant of the Devil and one of the Malignant company the son of the Bondwoman even persecuting the children of the Promise therefore one that shall never be heir with them but shall one day wish to be shrowded under any of them but shall not be able And what is his fault he is a Professor The Apostle saith They profess they know God this he blames not and take heed thou dost not but the latter part By works they deny him blame that if thou knowest it Having a shew of godliness this is praise-worthy and every man must have it But have denyed the power of it if thou know this blame it but I would wish you to take heed that you meddle not with their Profession to discourage them from it Conversation Not some few actions where and when they list but our whole conversation must be good in one thing as in another sutably We must have respect to all Gods Commandments else shall we be confounded God spake all as well as some and so joyned them together that they may not be broken asunder God can abide no halving though the Devil be so reasonable and manerly Whatsoever we do in word or deed must all be done to his praise This includes our general and particular callings duties of the first and second Table all places all times to serve God in holiness and righteousness all the days of our life This rebukes those that would be counted honest men and yet do but what they list Some will yield in all great matters but in some small things as they take them as when they say By their Faith and Troth they must be born with especially if true so a game or two at Tables or Cards and if it be on the Lords-day in company of their equals especially of their betters talk thereon of worldly businesses at their pleasure But he that breaks the least Commandment shall be little
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
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
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
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
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
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
as it was in Adam but it s in Gods keeping and we are by him kept as in a Castle we are kept by his power which is Almighty above all power but how long for a few years and then left to our selves O if we were left the last year last day last hour we would fall from God if occasion were offered but kept we are by the power of God to Salvation till we come to Heaven O let us be thankful to God for this safe and happy state and keep our selves close to him and continually seek him and commend our selves to his keeping and then we be safe Here is no cause indeed of security or boldness for though we cannot fall finally yet dangerously and to our hearts smart we may if we wax careless as many times even Christians come to the sheepfold yet keep not so close to their shepherds voyce as they ought but are bold to be straying into one by-way or other as of pride covetousness contention and the like and this costs them dear who if they would have been ruled by their shepherds voyce outwardly in his Word or inwardly in his Spirit no question they might have spared this 2. Let those that be yet wandring hasten to come home to Christ and be in this most safe and happy estate let them confess and humble themselves and seek for pardon and listen to the voyce of their blessed shepherd Christ Jesus who calls them to him if they so do they shall make a happy change But when we require this of a number they set light by it and think they are well enough and better already now they may have their will and be merry and speak what they list and do what they list and get gain as they can but if they should be convert and be ruled by the Preacher they should then be tyed too short as they should do nothing have no liberty but be in bondage c. O poor Creatures that think that liberty which is deadly bondage little do those consider that their sweet meat Sin will have with it a great deal of sowre sawce And the service of God is perfect freedom tying from nothing but from sin and to nothing but that which is good and holy to our comfort here and Salvation hereafter and doth not this shrewdly hurt us Do not therefore let the foolish and beastly pleasures of sin keep you from turning to God for it will be woful in the end If we saw a man going to Execution in brave apparel with musick and his companions bringing him bowls of wine would we delight herein or count him happy would we not rather pity him for all this more need have they of pity that will needs run on in sin and following their lusts and pleasures refuse to return unto Christ the Shepherd and Bishop of their souls Shepherd c. Christ performeth the office of a Shepherd and Bishop to his people outwardly by the Ministery of his Servants the Ministers of the Word and inwardly by his holy Spirit His Ministers be the inferior Shepherds under the chief Shepherd Christ Jesus He useth them to feed his people with green Pastures to lead them to the still waters of comfort to fetch home the wandring c. who are therefore called Watchmen and Shepherds It s the duty of all Ministers that have the charge of souls to be most vigilantly watchful and exceedingly careful over the people committed to their care As watchmen must be careful in keeping the City from their Enemies as those shepherds to whom the Angels appeared in the Gospel were watching over their Flocks by Night yea as Jacob in tending his Flocks endured both the cold by night and the heat by day so much more must they in Preaching in season and out of season praying holy living and by all means seeking to gain men to God fetching home the stray ones binding up the broken comforting the feeble c. 1. This rebuketh those Ministers that in stead of watchmen are blinde and careless sleepers that delight in sleeping in stead of shepherds are wolves devouring the flock eating the fat cloathing themselves with the fleeces Those as either they cannot feed or come not at their flock to feed them so do they not care to fetch home them that are astray but rather by their ill example keep them from returning and so far are they from comforting the weak and binding up the broken as they have no skill herein or list hereto but rather set themselves against such There are but few that make Conscience to hear the Word abroad when they have it not at home yet those are more baited at for going to the Word then all they that sit in Alehoâ—ses or are gaming or ryoting on the Lords-day Those are also to be reproved that feed with froth in stead of sound meat as those that are negligent in feeding feed them to halves and half starve them O Lord what shall become of those when the great Shepherd Christ Jesus shall come to Judgement where shall they stand for even they that have been most careful yet are far short of all mens answers that I know I would be loathest to have the answer of a wicked and unfaithful Minister to make 2. As the Ministers must do their duties so ought the people like sheep that wander suffer themselves to be brought home into Christs flock and sheepfold and not let the Ministers labor with them year after year and yet they never the nearer being brought home to Christ And those that be brought home to Christ must be careful that they be led out still and fed in the green Pastures that they listen to their shepherds voyce and follow it carefully that so the Ministers may yield up their account with joy and not with grief and that is good for the people Heb. 13. 17. Thus if we do God shall have the glory Ministers the comfort and the people shall save their own souls And the great shepherd shall say to us Come ye blessed of my Father and set a crown of immortal glory upon our heads CHAP. III. THe Apostle proceedeth in his special Exhortations belonging to special persons namely to Wives and Husbands shewing the duties which they owe each to other from the beginning unto the eighth Verse Thence unto the eighteenth he heapeth up divers general Exhortations to sundry Christian duties belonging to all Christians Thence unto the end he entreateth sweetly of the Passion and Sufferings of Christ with the benefits redounding thereby not onely to us but to the Church in former Ages CHAP. III. Verse 1. Likewise ye wives be in subjection to your own husbands that if any obey not the word they also may without the word be won by the conversation of the wives IN this and the following Verses unto the eight the duties of wives and husbands are laid down and enforced with many
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
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
the day after so long between to approve the truth of his death and no longer that he might see no corruption Early in the morning to shew that he was the light of the world the Son of Righteousness a light to be revealed unto the Gentiles one that was to lighten every one that came into the world namely that is lightned even us that are by nature darkness it self from hence must every man fetch light On the first day of the week for so God disposed of it This first day was answerable to the first day of the world it was the morrow after the Jews Sabbath As he began to make the world the first day of it when before it was not so now that it was decayed and corrupted by sin he now came to make it up again which he did by his Death and Resurrection Hence the Reason of the alteration of the Sabbath from the Jews Sabbath to the day following which is ours to keep a memorial as of the Creation of the world so especially of the renewing of the world by the work of Redemption and as the first Sabbath continued from the Creation to Christs Resurrection so no question ought this to abide to the worlds end The benefits ensuing hereupon are 1. To assure us that Christ hath fully paid all our debts If Christ be not risen saith the Apostle we are yet in our sins and our preaching is in vain 2. To give us power to rise to a new life 3. To assure us of our Resurrection O then who shall lay any thing to the charge of Believers It s Christ that is dead nay rather which is risen again for whom therefore there 's no evil remaining They shall have power given them to walk in holiness of life as the Syon graft into a stock receiveth juice and life therefrom yea they shall enjoy a comfortable and joyful Resurrection Contrarily miserable is the case of the wicked their debt is all on the File against them they shall rise but to their cost and smart to a dreadful judgement when they shall stand trembling and wishing that the hills might fall on them on them the second death shall have power Now they lie snorting neither will be awakened by our preaching notwithstanding their present and approaching misery The duties which are hereupon to be performed are 1. In imitation of Christs Resurrection in a spiritual maner to rise out of the graves of our lusts and sins to a new and holy life O awake thou that sleepest the Word is appointed for this end 2. To endure any thing rather then to be deprived hereof The faithful in Heb. 11. endured racking and would not be delivered therefrom with an ill conscience that they might have a better and joyful Resurrection 3. Set our affections on those things which are above Thus of his Resurrection Verse 19. By which also he went and preached to the Spirits in Prison Verse 20. Which sometime were disobedient when once the long suffering of God waited in the days of Noah while the Ark was a preparing wherein few that is eight souls were saved by water THe Apostle proceeds to comfort the faithful that suffer for Righteousness sake He had said before That as Christ rose again after his sufferings and had a good end of them so shall all that suffer for his sake Now lest this should be doubted of he sheweth how it cometh to pass namely by the help assistance and power of the Spirit of God who as he shewed himself mightily in Christs person so hath and will in his members and for instance he looks back a great while ago when long before Christs coming the Spirit shewed himself to the confusion of the wicked and disobedient and to the comfort and deliverance of Gods servants as Noah whom as this Spirit enabled to preach the to wicked world so they disobeying and mocking him the same Spirit preserved and saved in the common destruction And therefore if the Spirit of God shewed himself so in the people of God for their good so long ago then we need not fear but that he will much more shew himself in and with us inasmuch as now the Spirit is bestowed in a larger and fuller maner then before our Saviors coming into the world Now he reckons this rather then any other example because it was a famous one both of convicting the wicked world and preserving the servants of God in such a bad time and because it was so long ago I come to the meaning of the words By which his Spirit namely his Godhead and Divine Nature which raised him from the dead He went and preached namely by the mouth and ministery of Noah To the Spirits in prison even them that be now and were in Peters time Spirits and Souls in Hell but when Noah preached were disobedient men and women when God seeing the notorious corruption of the times threatned to destroy the world with a flood if they did not repent To them Noah preaching both by word and by deed also in preparing the Ark they not being moved hereat nor at the long suffering of God were at the length drowned Noah onely and his wife with his three sons and their three wives being preserved in the Ark. This Scripture hath suffered as Mr. Luther saith of the Lords Prayer much Martyrdom by false interpretations and erroneous constructions whereof that of the Papists is most gross They understand it thus that Christ being dead in his soul went down to the lower parts of the world where be four several places together one above another Limbus patrum Limbus puerorum Purgatory and Hell which is the lowest and hottest of all that Christ went into Limbus patrum to fetch out all the godly Fathers that dyed from the beginning til his coming and all such as in Noah's time seeing the flood come indeed repented and went to Purgatory and had there suffered all and so were gone into Limbus patrum also to deliver the souls then in Purgatory and into the lowest part namely Hell to Preach to the convicting of the Reprobates there c. But though in truth Christ had done thus which yet he never did this proves no such matter will afford no such sence for 1. By Spirit whereunto the word which hath relation is not meant Christs soul but his Godhead not his soul for then it was that Christ was quickned in his soul or by his soul but neither can be true not in his soul for his soul never dyed nor was mortal not by the soul for it was not the soul that raised him again but the power of God that joyned them both together as the Scripture testifieth and that his Godhead is hereby meant will appear by the like places as Rom. 1. 3 4. 2 Cor. 13. 4. 1 Tim. 3. 16. where that which our Apostle calls flesh Saint Paul calls infirmity and
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
not be dismaid but bear these things patiently yea joyfully for should we not rejoyce in that that makes us blessed If therefore we shrink at the least of these things and pull in our heads where 's our faith labor that if we should be mockt and railed on it may not be for nothing but for true grace faith wrought in us by the Word c. If we have these things no matter though we have some mocks withal 2. See that wicked persecuters make Gods Servants happy yea more happy then they should be so that in seeking their hurt they do them good many ways They purge and try them make them the more dear to God and set the greater Crown upon their heads what a priviledge have the Servants of God that all things even their persecuters should work together for their good It s not so with others yet are not we to thank the wicked for this who intend no such thing The Caldeans and Sabeans were an occasion that Job had twice as much goods given him as he had before but no thank to them for they took from him what they could It s God who blesseth the more those whom the wicked curse 5. That the judgement of the world is contrary to Gods They think not any blessedness to be in being railed on for Christs sake but that blessedness stands in Health Wealth Honor favor of Princes c. Alas poor vanishing vanities to be lost every day but blessedness is in being a Christian and suffering for the same Gods thoughts are not as mans The blinde world cannot judge of colours and Carnal men savor not of things Spiritual 1. Therefore look that we never esteem nor be carried with the judgement of the world no not of the wise men of the world which is a crooked rule to go by They say it s not good to be too forward is matters of Religion but go so far as they may come back when they will and save themselves from danger and have two strings to their bow but let us know this to be cursed policy this amity with the world to be enmity with God 2. If we think troubles for a good conscience base vile and accursed and so shun them though with an ill conscience we are then of the world and either wholly carnal or in great part Shall we account that cursed which the Lord calls blessed True we must not bring troubles on our selves nor desire persecution yet if God call us to them we must not count them base but glorious not cursed but blessed So if we think basely of them that suffer or are in persecution and shun them then are we carnal and of the world nay we ought to esteem highly of them and think them glorious persons because they be honored of God and greatly graced of him For the Spirit of glory and of God resteth upon you He proves what he affirmed If ye suffer for Christs sake it s an argument ye have the Spirit of God in you which is a glorious Spirit and makes you glorious notwithstanding the ignominy and reproach the world casts upon you as though you were of all others the vilest whereupon you must needs be blessed which Spirit is on their part ill spoken of but on yours that suffer is glorified So that as the Spirit makes you glorious you glorifie it by your constant and joyful suffering Hence Note 1. That to suffer for Christs sake is a sign that we have the Spirit of God in us for 1. The world would not hate us except they saw some work of Gods Spirit in us for if we lived after the maner of the world they would let us alone 2. Such have the Spirit of Adoption assuring them of Gods love of pardon and Salvation which makes them willing to suffer 3. It s the Spirit that comforts and heartens to such weighty things flesh and blood will endure nothing for Religion neither can it but through the Spirit we are enabled Steven a comfortable Martyr Why It s said He was full of the Holy Ghost It was by the Spirit of God onely that the Martyrs endured so constantly not a few of them being weak sick tender feeble of nature and fearful It was of the Spirit that Mr. Glover spake when he came to the Stake to be burnt He is come Austin he is come having been very heavy and comfortless the night before In ill I confess some may be as stiff as the best can be in the truth but they cannot suffer so joyfully as the Servants of God for it s through the Spirit of God that they suffer 1. Therefore if we have had or finde any power to endure persecution we may know that we have Gods Spirit and thereupon ought to be both thankful and joyful 2. As we would suffer with comfort and joy let us labor for the Spirit and for a greater measure thereof daily 3. As for those that neither can nor will endure any thing it s a sign they are carnal and without the Spirit And indeed none can suffer much or joyfully but such as have the Spirit and therefore so few having the Spirit there would be but a few to stand for the truth if there should come a time of tryal 2. That such as are endued with Gods Spirit be blessed for such as have and are led by the Spirit of God they are the Sons of God and they yea they onely which be sanctified here shall be glorified hereafter The Spirit is given to the Elect not to the world it s the earnest of our salvation and seals us up to the day of Redemption Again such are freed from the bondage of sin to serve God such also have God abiding in them yea and hereby the Word the Sacraments Prayer Afflictions all things are profitable to us Hereby we are enabled to every duty and armed against temptations 1. This may comfort those that can prove they have the Spirit of God in them they are comforted sanctified and guided thereby This is the earnest and pledge of eternal life they are blessed though but mean they may come into Gods presence boldly they shall want nothing that is good 2. It may be a terror to those that live after the flesh They have no mark whereby to free them from being reprobates for if any man have not the Spirit of Christ the same is none of his Christ never dyed for such they are yet under the bondage of sin 3. This should teach us having the Spirit to beware of doing any thing whereby to grieve or weary such a guest sin is a filthy thing and that wherewithal the Spirit cannot away yea to use all means to cherish it daily suffering our selves to be guided thereby as that which will not be there where it may not rule 3. That the Spirit is glorious in it self and makes them
God were not Almighty or had made no promises or at least were not faithful O let us rebuke our unbelief and gather up our selves and Gods promises and examples of his goodness to his and rest upon them as on an unmoveable foundation In well-doing While we continue in a good course without turning out of the way we may comfortably commend our selves to God but not otherwise If we falter and shift for our selves and put our our hands to unlawful means then God takes no charge of us then have we cut off our selves from all hope and comfortable commending our selves to him with what face can we so do and what promise have we when we have broken our faithfulness 1. Therefore be we perswaded that our greatest comfort in our trouble must be to stick close to God and so long God hath tyed himself to us but if we shall do otherwise we defeat our selves of this Therefore in what danger soever we be let us never put out our hands to unlawful means as to run to wizards in poverty to steal in any danger to forfeit a good conscience Our comfort is then gone and Gods promise belongs no further to us at least till we humble our selves and be reconciled upon our repentance for it 2. No ungodly man in any strait can have any warrant or comfort to commend his soul or case to God where hath God made any such promise to such nor can they in their death A bad man cannot say Lord receive my soul upon what acquaintance God knows not this soul It s not redeemed washed It hath not used to serve him no such unclean souls ever came or shall come to Heaven No they go to him whom they have served they that have given their souls to God in believing and obeying here may with comfort yield up their souls and say Lord The soul thou gavest me and hast redeemed sanctified preserved and with which I have unfainedly served thee or which now in suffering I have sacrificed for thee I do now commend it to thy keeping This soul God will most readily take it s more his then thine he loves it well But for a wicked man either he cannot have the face to commend his soul to God as wherewith he hath at no time served him but the Devil his Enemy or if he be so impudent God will take no knowledge thereof In well-doing This may be taken particularly for patience and freeness from revenging our selves of them that persecute us for should we so do God would not take charge of us but if we pray for them love them wish their good we may the more confidently commend our selves to God O then rely we on God and in all constancy in well-doing commend we our selves to him in much assurance as unto a faithful Creator CHAP. V. THe Apostle proceedeth in holy Exhortations to sundry excellent and necessary duties and vertues from the begining of this Chapter to the tenth verse from which to the end there 's the conclusion of the Epistle The Exhortations be either Special or General Special to some special kindes of persons as to Ministers and to the yonger sort Ministers from the beginning to the fifth verse yong folks in the fifth and sixth The General belongs to all being to Faith to rely on God to sobriety watchfulness c. of which in particular when we shall come unto them Verse 1. The Elders which are among you I exhort who am also an Elder and a witness of the sufferings of Christ and also a partaker of the glory that shall be revealed THe Apostle knowing that there are three vices incident and very hurtful to the Ministery and Ministers of the Word of God namely Idleness Covetousness and Pride seeketh to prevent these in all Ministers by exhorting them to the diligent and faithful performance of their duties belonging to them namely 1. To feed the flock of God that is to Preach the wholsome Word of God diligently to them 2. To take the oversight thereof that is to have a special care of them and regard of all their lives and behavior applying themselves to them accordingly 3. To be examples to them of pure humble and godly conversation nor doth he onely exhort to the doing of these but to the right maner of performing the same They must be done 1. Not by constraint that is out of fear of Gods wrath or force of mens Laws but willingly 2. Not for filthy lucre but of a ready and free minde seeking Gods glory and the peoples Salvation 3. Not being lordly or haughty in their carriage but examples of humility and godliness The Reasons whereby he urgeth the same are diverse The 1. taken from his own person verse 1. where are three motives to perswade them to obey his counsel even for that he was a Minister as they were a witness of the sufferings of Christ and a partaker of the glory to come in Heaven The 2. For that the people were Gods flock and his heritage The 3. For that they did depend on them for instruction and means of Salvation The 4. For that hereupon they should receive a Crown of glory that fadeth not away Speak we first of those duties in general then in particular In general Ministers being here instructed in their duty as people elsewhere Note 1. That the Scripture is not partial binding some to duty and leaving others at liberty but indifferently teacheth all yea the greater place that any is in the more duty it requireth every honor carrying a burthen of duty and the more need have such to do their duties for the example of others Above all others Ministers have most need both to be instructed in their's and also to perform the same for on theirs depends the well-doing of the people both in their general and special callings for how shall the people have these things if they receive them not from the Ministers of God put apart for that end how shall they else be either good Christians or good Magistrates Husbands Housholders c. If the great wheel of the clock that should turn all the rest do stand still so also must all the rest 1. When people are informed of their duties and amongst others of their duties towards their Ministers as of love honor reverence obedience maintenance c. they must yield thereto not think much hereof for God hath laid as great a burthen on their Ministers which they are charged with yea they must be thankful to God that hath had such a special care of their souls as so weightily to charge Ministers therewith as it s no small comfort to the poor that God hath taken such order for them by so many commandments so many promises also and threats to the rich People also ought in any wise to be careful of their own souls and joyn with the Lord in care who is so careful of them Heavy
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
none All that will live godly in Christ Jesus shall suffer persecution There 's none so tempted but others have met with the like Thus will the Lord have all to be humbled thus prove them thus set their graces on work yea thus encrease grace in them We must therefore be the more comfortable seeing we have so many and such Companions would we go to Heaven an easier way then all the Servants of God have gone we are well if we go the same Sanctified way And as we go in no harder way then others so we must not look to have a soft and fine way strewed out for us alone this were too much daintiness True it is the Devil that will perswade us and we are ready to think no bodies case like ours O I have had such temptations That there is no God that the Scriptures be false innumerable blasphemous thoughts so to rebel against God to hurt my self c. O be not discouraged others of Gods Servants have met with all these So we are ready to think our pain or cross or kinde of life to be more painful then any others whereas it is nothing so and this the Devil perswades to that we might conceive that God hath pickt us out for his Enemies and so might move us to distrust and put us out of comfort Are accomplished That is both suffered and overcome by them Hence note That God lays no temptation on his but he enables them to overcome it They have no power of their own but by his they are able to do all things yea even such as our selves have gone through the fire it self This may encourage us to fight and resist manfully for as others have overcome so shall we who do no more fight in our strength then they did we have had many a temptation that we feared sometimes we should not have prevailed over which yet through Gods goodness we have now outgrown So shall it be with the rest Obj. But seeing they knew this before why doth he urge this as a Reason to comfort and hearten them and not rather some others which they knew not Answ. Because though they knew it yet they had not so the use of it as to be heartened by it It s one thing to know a thing another to be able to apply it and make use of it according to our need The common sort know many principles and many truths whereof yet they make no use of their lives and live as if they knew no such thing whose knowledge doth but procure them the more stripes 1. It s therefore the Ministers duty not to inform the understanding onely but to labor and work upon the dull affections and to bridle the unruly lusts of the heart and bring them to stoop If people could make use and apply a thing as soon as they knew it a Ministers life would be more easie then it is but the wisdom and skill is to winde into the peoples hearts and to work a love to that they know is good and an hatred to that that is evil 2. People must not content themselves to know but look they put in practice that they know If ye know these things saith our Savior happy are ye if ye do them O how many promises do Gods people know whereby yet they are not comforted In your brethren There 's a near conjunction between believers They are fellow-brethren of the best brotherhood God is their Father the Church is their Mother they are begot of the same immortal Seed nourished by the same food of the Word Heirs of the same Inheritance are Members of the same Body 1. This rebukes them that scoff like Ishmael at the term of Brethren or Brotherhood who yet can be content to have a Brotherhood between themselves in swaggering lewd companionship c. such scoff at the language of the most High 2. It teacheth us to embrace each other with brotherly entire affections and express them by brotherly actions as good counsels admonitions exhortations prayer example rejoycing with them that do rejoyce and weeping with them that weep c. 3. This rebuketh not onely the want of these which is very common but also and especially the contentions and jars that are often between Christians If Parents should have of their children some going together by the ears and that before the rest of their Brethren and Sisters yea before the servants and strangers how would it grieve them so doth it God if we shall before his face and our Mother the Church our fellow Brethren and Sisters to their grief yea before the Canaanites and Perizzites who will laugh thereat If I say we shall thus contend and strive together how monstrous is this either we must unchristian our selves and one another or else we offer violence to Christs body pulling one member from another which he will not indure What if there be a sudden offence or falling out between any is there not a time to forget to be reconciled and to heal up all That are in the world That is dispersed here and there in the world Hence note That God hath his Church far and wide in many places In former times indeed it was hemmed within the compass of Jury but since our Saviors time it s spread into all Nations though not into all at once This in some Countreys more visible in others less because of persecution wherein yet no doubt are Seven thousand that never bowed their knee unto Baal We must therefore pray earnestly for all Gods people that be in other Countreys they have as much need of prayers as we and as many yea the same temptations with us yea most of them far greater They love the same God and Jesus Christ that we do are led by the same Spirit look for the same glory have the same hearts to God have the same Devil for their enemy therefore pray for them for so we may do them good though they be thousands of miles from us and love we them when we hear of them for they be our Brethren In the world As if he should have said There are some of your Brethren indeed that are not under these temptations namely They that be out of the world they which be triumphing in Heaven They rest from their labors and are blessed They triumph with palms are out of danger No temptation no trouble toucheth them but all that be in the world be in the same troubles 1. Therefore whilst we are in this world do not we look for any time of truce we may be foiled in our old age if we look not to it as many worthy men have been We must not therefore lay away our weapons we may hap to have a sore combat on our death-bed 2. Long to be with God and so to be out of temptations though not so earnestly but that we be content to tarry the
what ground they know not there can be no reason rendred why Peter should hide the name or dissemble it But this is that they might get some place of Scripture proving Peter to have been at Rome but if they can get no plainer then this the Pope may sit besides his Chair They have no place to prove it by and yet they say he sate there as Bishop five and twenty years which that it was not the Learned have proved by divers Reasons But thus the Pope comes by his Supremacy Peter had it and he left it to his Successors the Bishops of Rome But neither had Peter any such Supremacy or if he had it was not tyed to place but to Truth and Religion now the Popes is clean contrary to Peters hating and persecuting the same But where by Babylon Rome indeed is meant as Rev. 14. 17 18. so called mystically for the likeness to Babylon in Idolatry and vexing the Church and Servants of God that they cannot away therewith See Dent on this Question Thus Hereticks wrest Scripture at their will to their own purpose where it may make for them though it have no such meaning it shall yet be used where it s against them though it be never so plain yet it may not be allowed This is a vile taking of Gods name in vain and it will be to their own destruction 1. Therefore we must not believe that is confirmed by Scripture of their or any Hereticks alledging but try their allegations 2. That we never dare to bring a sence of our own to the Scripture but fetch the sence thereof out of the Scripture by humble and diligent search Elect together with you A Church chosen of God as you are out of the world to bestow his Gospel upon and reveal his truth unto Election is taken largely or strictly Largely for choosing a People or Nation out of the world to bestow his favors upon and make Covenant with as Israel from all other Nations You onely have I chosen So to choose to an Office as our Savior Christ saith I have chosen you twelve and one of you is a Devil Strictly for the Election of any to Salvation before the world When God chooseth out a Church and bestoweth his mercy upon it though no doubt there be numbers of Gods Elect in it as in the Church of England yet many may be Reprobates especially in such a Church where Religion is enjoyned by authority in such a company as this of the Jews where they were voluntary there was likelyhood of the more and yet even among such were Hypocrites that voluntarily joyned themselves to the Church as Ananias and Sapphira 1. Know we that its a great mercy to live in an Elect Church as the Church of England is when most of the world sit in darkness and be Synagogues of Satan 2. Yet must not we content our selves herewith but be able to prove our own particular Election which is an unspeakable favor and for which we ought to be exceedingly thankful Now in that the Apostle calls them an Elect company it was because he knew there was a number of Gods chosen among them as he saw by their fruits but who they were particularly and who were not that he could not justly tell because its unknown what the heart of the one is and what God may do in time for the other We must not take upon us precisely to determine of other mens Election or Reprobation but judge modestly and charitable thanking God for being sure of our own and laboring more and more for assurance herein Saluteth you wisheth all good unto you What would the Apostle trouble himself or his Epistle with such a trifling matter as sending of commendations It s no idle or small matter but of very good use So that as it hath been an ancient custom in the Church of God so being Christianly performed its worthily continued and is of great use For 1. It testifieth to our selves that we are of the number of Gods faithful ones that we not onely love the brethren with us but even those which are absent yea not onely no kindred but not known by face onely heard of that we so love God that we love his grace wheresoever 2. It s no small encouragement to the Servants of God that be thus saluted against the many unkindnesses yea hatred they meet with from the world that yet they see themselves regarded loved and prayed for of Gods people 1. This should provoke us to perform this Christian duty to the Servants of God for our own discharge and both their and our comfort we must not be all to our selves nor to those we be with but even have our hearts with the Church of God elsewhere rejoycing to hear of the free passage of the Gospel the zeal of any embracing it and that we help them forward the best we can 2. If we have salutations sent us by any of Gods Servants we should make special account thereof and be much comforted thereby and set the same against all the scoffs ill will and hard measure that the world affordeth and if we be in any heaviness that we stir up our selves and be thankful to God that we are remembred of him and his Servants and make more account of commendations from a mean Christian then from a great Knight or Noble man that 's not in Christ. 3. They that are Messengers hereof must not forget nor deal carelesly herein even civil and courteous Salutations onely of friends or kindred each to other are of use and not to be omitted but much more such as those here who knoweth how seasonably they may come what good they may do what heaviness they may remove They must not count so lightly of them being sent as to forget them or let them as they say flye away by the way but as a token wherewith they were entrusted and which it were no honesty to keep back Marcus my son It s like its that Mark spoken of Col. 4. 10. who was Cozen to Barnabas about whom there was a breach between Paul and Barnabas He calls him his Son not in the flesh but in the faith as having begotten him thereto by his Ministery as the Apostle Paul useth the same word on the same ground See Tit. 1. 4. 1. Tim. 1. 2. 1 Cor. 4. 14. Philem. v. 10. Here note that The Preaching of the Word is the instrument of Regeneration to beget men again to God 1. This rebuketh those that disgrace either simply or under colour of magnifying praying and reading so also those that withdraw themselves from this and staying at home say They read good Books c. They do as the Israelites who having Manna allowed them by God which should have been unto them in stead of all the food in the world yet would have Quails but they had leanness sent into