it or look therein to read it What a contempt were this The Scripture yet is the Lords Letter sent to us to inform us of his will O what shall the condemnation of this Land be that having the light love darkness better and God having given us his Word which he gives not to all we make so light account thereof we will not bestow the searching of it Nay every toy proves sufficient to keep us from it O woful unthankfulness How did our Forefathers make account of the Word Job David they in Queen Maries time whereof some read it by stealth in Hay-gofes c. O how precious was it to them Cra threw away his Money but kept his New Testament when he suffered Ship-wrack Many poor Christians and dear servants of God in Spain and elsewhere do now read the Word of God and other good Books with peril of their lives O how shall they rise up against us which may with peace and much liberty and sundry encouragements read and be conversant in the Scriptures yet regard it not God sends his Letter to us we will not vouchsafe to open it What will we regard if we regard not the Scriptures I tell you God hath no greater blessing to bestow on Mortal man This little Book is the glory of the world without which all the world is but a dung-hill and if this were taken away it were better for us not to be then to be for we should do nothing but grope in darkness and be devoured of our lusts till Hell snatch us away le ts learn therefore at last to be wiser and that whilest we may Casting away our toys and vanities learn we to be better acquainted with the Word then at any time heretofore all that be strangers to it be strangers to true comfort Yea resolve we that no day shall pass us without reading some part of Scripture for our instruction else how shall we do our duties each to other how use prosperity and adversity how to learn either to live or dye Here as good housholders we may provide store both for our selves and others For the words themselves Be ye holy for I am holy They are taken as ye heard out of Leviticus Them the Lord used to his people whom he had chosen from all others on whom he bestowed many outward mercies and betrusted them with his Word who thought they should see round about them the Gentiles abounding with idolatry and all maner of sin yet they must not follow them therein But as I have set you out from all other for my self saith the Lord so set your selves apart to my use and service and be ye holy to me as ye observe me to be Hence learn That Where God bestows on a Land or Corner or Town more mercies then on others he looks they should not be as other places that have not had the same favors but have been left to themselves but abounding in holiness holy as he himself is holy Here I might speak of this Land what God hath done for it and what he expects at our hands even that we should be better then any other Nation and then how we are so far from being more holy then others that if any Nation have any sin we get it from them and appropriate it to our selves What should I speak of the common sins of the times The last Assizes and every one shews what state we are in what horrible incests the daughter being with childe by her own father and the Wife burning the childe another ravishing his own daughter being thereof accused by his own childe and wife What cruel murthers besides the common mother sins ignorance extream worldliness and that overspreading canker and leprosie of this Land the contempt of good persons If any be more forward careful zealous then the common sort he is hated mocked discouraged all that may be Not the simplest fellow in a Town though he cannot understand one petition of the Lords Prayer but will mock at those that be any thing toward in Religion or forward to hear the Word refrain from disorder and keep the Lords Day c. this sin abounds most fearfully in this Land In other Religions which are indeed false and irreligious look who is most zealous and forward he is most reverenced and regarded onely in the true Religion if any be but careful to bring into use and practise that which he hears knows and dare not do as others but rather reprove them he makes himself as a wondering stock and is hooted as an howl one that shal sure be hoysed up in charges huâ—cht at complained of and vexed This sin not repented of nor left wil be the moth confusion of this Land as we may justly fear God is every year upon us with one new punishment or other but they prevail nothing we are as bad stil or worse what therefore may we not look for How sped the Israelites at last we may fear lest God make us as famous for judgement as we have been for mercies we may fear that it shall be said of all that pass by How is this famous nation become thus desolate and answered Because they despised the Lord his Gospel and servants after many mercies bestowed upon them to have brought them in love therewith Be ye holy c. Some urge this exhortation and the like to establish Free-will but without cause They shew not what we can but what we should do and what God will require of the wicked or else condemn them and what he will enable his servants unto as give their endeavor thereto to the wicked they are commandments of conviction which God may justly require of them because he made them able to do the same to his servants they are not so but with the exhortation he conveys such grace as whereby they are enabled to do the same Lastly this place is abused by sundry to cry down the married estate to magnifie single life but there is no holiness in the one more then in the other for neither if we marry not have we the more as the Apostle speaketh about eating or marry have we the less the Kingdom of God not consisting in these things The benefit of the one more then the other consists onely in this That a single life hath freedom from many troubles and cares and so more liberty to every good duty but this gift is given but to few therefore rather then they should live discontentedly he perswades them to marry Let them therefore that live single take heed they put no holiness therein or think that thereby they please God the more but rather let them use it well and profit thereby in being so much the more zealous and forward in every good work publike and private else that their single life will one day be a witness against them but especially take heed of a filthy
sole life for many wanting the gift of continency yet to avoid troubles cares and charges of marriage and that they may live easily proudly and gather riches will live singly though impurely Such shall one day know that they had better been married then here to burn with lust and hereafter in hell for ever Marriage is no opposite to holiness but an help thereto ordained by God in mans innocency for holy ends Honorable amongst all men and the bed undefiled Hereunto if a man enter holily and in the fear of God beginning with prayer then chusing for the fear of God with consent of Parents and care to know his duty and praying for Grace to bear the crosses of marriage he cannot but finde it holy Thus of the Reason Verse 17. And if ye call on the Father who without respect of persons judgeth according to every mans work pass the time of your sojourning here in fear HEre the Apostle proceedeth in matter not unlike the former Before he exhorted to holiness in all maner of conversation now to pass our time in the fear of God the same thing but in other words and urged with new Reasons Or this may be the intent of the holy Ghost to meet with a secret corruption of mans heart placing holiness in outward observance of duties as the Jews were much given that way thereupon exhorting not to rest in the outward doing of them but to do them carefully and in the fear of God with desire therein to glorifie God and to do the most good And this fear of God is a great help and fnrtherance to holiness Herein he wills us to pass our time here in this world using three Reasons for the same 1. From this Priviledge that we call God Father we must then so behave our selves as Children of such a Father and as he may not be ashamed of us when we so call him saying Callest thou me Father away varlet and bastard thou art none of mine I acknowledge thee not neither hast thou any quality of my Childe 2. From the nature of God who is a Judge and that an upright one who will Judge every man and that without partiality and give him not according to the outside but the inside of his works 3. From the invaluable price of our Redemption laid down in the following Verse Speak we first of the Exhortation then of the Reasons thereof Pass the time of your sojourning here in fear This is the Exhortation and very requisite it is to speak of the fear of God that knowing the nature thereof we may the better try whether it be in us for though most men will challenge it to themselves that they love fear and put their trust in God and serve him yet alas there 's no such matter in them there belongs more to it then the world thinks as I hope we shall see ere we part There be three kindes of fear 1. Natural being an affection planted in man at his creation as his other affections whereby he shuns any evil thing that comes towards him which is not in man onely but in all sensible creatures This in it self is not evil it was in Adam in his innocency it was also in Christ who was heard in that which he feared If a man should see a beast run at him or a man with a drawn sword he cannot but fear onely the excess of it is a fault when men having promises of Gods Providence and Blessing do not believe them but are swallowed up of fear are at their wits end made unfit for any duty or reach out their hand to any unlawful shift or means Jacob no doubt was afraid when he heard of Esau's coming against him but yet his faith comforted him in his fear and made him pray to God and use wise and lawful means David when they of Ziklag were ready to stone him feared no doubt but yet by faith comforted himself over it that it did not swallow him up which is a thing worthy to be spoken of because many good servants of God are yet fearful to be alone in the dark fearful of death of the day Judgement The best may be so a little but we must take head of too much fear being in our way and having Gods Promises as our Savior to Peter when he cryed out Save Master I perish so may it be said unto us thus fearing O ye of little Faith 2. Slavish when men fear God onely in respect of his wrath and punishment and abstain from sin not for any hatred thereof or do good not for love but either because Gods judgements are on them already or hang over them were 't not for them they would not care what they did As a galley-Slave that rows and toils but onely for fear of the whip and were 't not for that he would do nothing being in the mean time so far from any love as he could eat his heart for whom he works or as a Trewandly Boy that learns onely for fear of the rod not out of any love to his Book or Master This may be and is in the reprobate as in Ahab and Pharaoh but is not that as neither the former which is meant here 3. Filial or son-like fear whereby the Children of God considering his Power Justice and Truth and especially his Goodness in it self and shewed towards them stand in a reverend awe of him and are careful to please him fearful to offend him even chiefly for the love they bear him yea and would not grieve him though they knew they should not be punished for it as having been so gracious and merciful a Father to them as a good and gracious Childe would not willingly grieve his father though he knew he would not cast him off or shut him out of doors even because he is a loving Father unto him This proceeds from Faith and is that which is here meant Hereunto we are often exhorted as may be seen by the places quoted in the margent which howsoever abused by the Papists who understand them of slavish fear to overthrow assurance of Salvation and to maintain that vile Opinion That a true Christian may fall finally are meant of a reverend awe of offending God which is not onely not against Faith but stands well with it nay proceeds from it yea the more Faith the more such fear This proceedeth from the consideration both of Gods greatness and goodness whether joyntly or severally considered to this purpose peruse Psal. 130. 4. Jer. 5. 22 24. 10. 7. Hos. 3. 5. Mat. 10. 28. Heb. 12. 28 29. This is the beginning of wisdom and hereby we eschew evil as both Job Nehemiah and Joseph This is a spur to obedience and the fountain thereof wherewith Noah being moved prepared the Ark the want of which is a floodgate to all iniquity Hereunto there are four main
and call home our ranging Wits Wills and parts from following our Lusts to yield better obedience to God From your vain conversation Here whence and from what they were delivered vain that is empty fruitless unprofitable as But wilt thou know O vain man O thou empty Cask that Faith without Works is dead And an Horse is a vain help Such was the conversation of the Jews both their worshipping of God and the rest of their lives It was empty and therein was no substance as a blown bladder that made a great show but had no substance therein which was also unprofitable unto them even their conversation I say was vain who were the people of God by name and his Law Word and Worship amongst them Whence note that Till a man be converted to God and the work of Regeneration wrought in him his whole life is vain None of his actions either please God or profit himself for till a mans person please God his works cannot Be a man an Hundred years old and not born again the time is yet to come that ever he thought spake or did that which pleased God or shall do himself any pleasure Therefore it concerns every man to try in what state he stands and to labor to prove himself a person reconciled to God and converted Received by Tradition from your Fathers He turns not off the fault wholly from the Children to the Parents but shews that their Parents giving a bad example they by their sinful nature were as ready to follow it to follow their Parents I say which were corrupt both in their Lives and the worship of God Concerning the corruption of their Fathers it s to be understood not of all for God had his among them Abraham was a true worshipper of God and a sincere man in his conversation and so taught he his Family and lost not his labor So Isaac Jacob Moses Joshua and the Prophets In this respect the Apostle said I worship the God of my Fathers But more generally of the whole body of the Jews which was shamefully corrupted in all things Hereupon what a stir had the Prophets continually with them for their idolatry corrupting of Gods worship in the first Table and their unrighteousness towards men against the second Afterwards it was worse with them They corrupted the true and sound interpretation of the Law They were full of Hypocrisie and Ostentation and would set up their own Traditions and make them equal with the Word of God They taught for Doctrine even things necessary to Salvation and parts of Gods worship the commandments of men Therefore they did often quarrel with our Saviors Disciples sometimes for eating with unwashen hands as at other times for not fasting for plucking of ears of Corn on the sabbath-Sabbath-day c. Yea they were so wicked as they would set up their own Traditions to the casting down of Gods Commandments and so set themselves above God the former was fearful but this horribly blasphemous as by their Corban they set a Son free from any duty to his Parents Shall not God be master of his own Worship hath he not left his Word for a light and a rule and that most sufficient must there be any thing added hereunto If any say they did these things of a good minde let him know that to obey is better then sacrifice and to hearken then the fat of Rams let such call to minde Gods justice against Nadab and Abihu There were the same Incense the same Censers that should be offered in the same place by the right persons onely they took strange fire which yet could burn well shall man make himself wiser then his maker This condemneth the Papists for they are nothing but inventions almost their whole Religion stands in patches How have they defiled Gods Ordinances with their wicked inventions Baptism with Salt Cream Spittle Oyl Crossing c How the Supper of the Lord by taking away the breaking of the Bread using gay whole round Cakes the Priests forsooth for holiness putting the same in the peoples mouthes with their polluted hands they must not touch it as if their mouthes being clean their hands could be unclean How by keeping away the Cup altogether how by taking away that plain apparel which Christ and his Disciples used and bringing in costly apparel like that of Aaron fitter for an Emperor Not to speak of their Altars Musick Elevation Censing Reservation Fastings Vows Pilgrimages set numbers and stints of Prayers and that upon Beads their Penances Indulgences c. one devised one thing another another thing those that came after not being willing to be behinde herein them that went before Thus ceased they not till they had filled all with trash and then lest they should be loathed and laught at they began to urge them more stifly and enjoyn them under pain of great sin to be obeyed They also prefer their own Traditions before Gods Commandments Usually they count it more hainous to work on an Holy-day or Saints-day of their own devising then on the Lords-day So to eat a bit of flesh on Friday then to commit whoredom all the days of the Week So to speak against any of their toys when to swear or take Gods Name in vain The one is punisht more severely the other not regarded Here may be also noted That Parents had need give their Children good example and take heed of the contrary which they will readily enough follow The Parents actions be Copies for their Children their examples Precepts their Precepts Oracles to evil especially whither their nature is prone David would wal'k wisely in a perfect way in the midst of his house so must Parents for in vain do they counsel their Children if their own example be not answerable 1. This condemns them that are most cruel examples to their Children of Swearing Lying Stealing and all Wickedness and Cursed speaking so of prophaning the Lords-day railing on Gods Servants raging in their Houses c. They chalk them the way to destruction and therefore will be guilty of it 2. Parents must be careful not onely not to be examples of evil unto their Families but examples of much good that so their Children may imitate their reverence of Gods Majesty and his worship their attendance on the Word upon all occasions their conscionable care of the Sabbath with their daily use and exercise of Religious duties Further in that they be rebuked for thus learning of their Fathers learn that It s no good rule for us to follow the examples of our Ancestors The Word of God is the rule whereby we must live the other being indeed a Leaden rule So far are we to follow them as they follow Christ Yet are not we to reject a thing simply because it was done thus long ago or done by the Fathers in the
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
work will we be angry with him The Lord is much more equal and wise Now to discern these foul temptations from those which do arise from our own nature these notes may be observed 1. That they come suddenly 2. Violently being even forced into us 3. By their multitude being as thick as hailstones 4. That they come with such fears as often cost sickness faintness and the like which things usually be not of them that come of our selves which also come more leisurely and with more moderation 5. Such as be in such a degree of blasphemy against God usually rise not of our selves and seldom but in a Reprobate or one that hath sinned against the Holy Ghost as the Devil hath 6. Such as are against nature as to kill our selves our wives or children For the latter that arise from our nature they be sins whether they tarry so long as that they have got consent of will or not or so much as they have but inveigled the minde with some bait-like allurement yea but so as that either they do presently vanish so soon as they do arise or be cast out by us yet these I say be sins if with consent against other Commandments if without consent against the Tenth which ransacketh the heart more narrowly then any of the other It s true the longer they stay and the further they have prevailed it s the worse but the least and first thought against the Law of God is a sin and deserves the wrath of God as all Impatient Blasphemous Unbelieving thoughts all wandering thoughts when we be at the Word Sacraments Prayer or any good duty or any such on the Lords day all ill thoughts as that its in vain to serve God c. so also Disobedient Angry Revengeful Unclean Uncharitable thoughts God made us pure without any and may justly punish the contrary in us These first of all come from Original sin and who can bring good out of evil These bring forth bad effects and withdraw the heart from God to consent to and commit evil These are forbidden in the tenth Commandment else what This the heathen Philosophers never knew nor Paul himself a learned Pharisee till he was instructed in a more Spiritual understanding of the Law 1. This confutes Papists which teach That ill thoughts with consent be the least sins and that without consent they are none What is that then which Paul said I had not known that lust had heen sin but by the Law he knew that ill thoughts with consent were sins This Doctrine of Rome doth derogate from Gods glory and doth not humble a man to the purpose as it ought neither letteth it him see a multitude of such sins for which there 's cause he should be humbled 2. This sets out the absolute perfection and purity of the Lord who requires the purity of the heart and thoughts he made us perfect and requires that we should love him with our whole hearts 3. It serves notably to humble us on our knees every day to God for who knows how oft he offends this way O the innumerable vain foolish idle and bad thoughts that arise in our mindes in a day how in a Sermon or Prayer-while and on the Sabbath O if God should deal with us in justice he might condemn us for the least of these we should repent us seriously of these as of ill deeds This is that made Paul cry out O wretched man that I am and that makes the dear servants of God hang down their heads and humbles them continually and when others think highly of them for their graces they have matter to abase their vile nature and rebellious thoughts whereof some tickle the minde some get consent and are then cast out as some presently are repelled But how infinite numbers of them come through our heads as motes in the Sun as sparkles from a Fornace The want of the knowledge of these makes many a Christian when they look back at night see little to repent of which if they marked they might finde This is the Reason why civil persons be not humbled even because they take no knowledge of these thoughts whereof they have thousands on the Lords day in the times of Duties and against every Commandment whereof they take no knowledge or scarce of one of twenty and those whereof they take knowledge they think to be no sins as long as they break not out into words and actions Thought is free as the world thinks and judged at no Bar pay no Tribute True not in mens Courts because they cannot know them but before God they are and will be called in question who knows the thoughts and requires to be loved with the whole heart 4. This sets out the wonderful patience and abundant mercy of God that upon our repentance pardons so many thoughts 5. It s our duty to prevent them to the uttermost of our power and to this purpose we must labor 1. For the Spirit of God to be more and more abundant in us to mortifie this corrupt nature of ours that so this root being more and more killed may send forth fewer shoots this brand more and more quenched may send forth the fewer sparkles 2. To be ever doing some good to be in our Calling or some thing answerable thereto for if we be idle the minde will be ranging An idle person must needs have a corrupt heart swarming with ill thoughts for if the minde be not occupied about good it will be about evil its like Quicksilver ever stirring if we be riding working alone walking waking in our beds let our mindes be on some good And in duties we must keep our mindes earnestly bent thereto that being full already there may be no place of by-thoughts as when a vessel is full no more can be poured in Let 's covenant with our eyes and ears that they let in no ill thoughts especially in holy duties and on the Lords-day shut up all windows and doors so in praying whether conceived or read by our selves or heard of another our hearts must be set thereon that to every Petition they may say Amen So in hearing the Word we must be earnestly bent and fix our eyes on the Preacher and for the Lords-day be wholly in doing good and that earnestly In the time of the Sacraments both joyn with the Prayers then used and withal have holy thoughts by way of preparation and in the mean time have holy meditations about the matter present as long as we can then joyn in singing it must needs be a weary toil to them that cannot 3. To pray earnestly to God for his assistance but labor what we can all will not be prevented therefore must we grieve for those that come casting them out and that speedily They are as a flock of birds that we cannot let from hovering over our heads but may hinder from lighting on our heads if we nip
them betimes then we prevent evil actions The worst action was at first a thought which if it had then been resisted and cast out would not have proved so deadly as we now finde by woful experience for want of this sin grows from one degree to another till it be ripe If we thus resist and cast them out though they be our sins God will not impute them but pardon them in Christ and this may comfort us but yet because it were best not to be troubled with them or commit them at all we should even long to be with God when having laid down our bodies we shall be wholly freed from them But in the mean time let us thank God in Christ Jesus and say It s not I but sin that dwelleth in me when we do to the uttermost of our power prevent them and those we cannot yet we resist earnestly The world make little account of thoughts but let them flie out and the heart range whither it will whether on the Lords day or at other times when duties are performed and no marvel for they make no conscience either of their words or actions even on the Lords-day But they shall one day be called before a Judge that knows them all and made them without them who will condemn them for them Which fight against the soul The first Reason and that of greatest force that which fighteth against our principal part we had need resist manfully but thus do fleshly lusts for 1. They hinder the good thoughts we should have in stead of them and so make us do duties untowardly 2. They egge and entice us to evil and steal away our hearts from God and his obedience as an Adulterer enticeth and draweth a mans wife out of her husbands company so do these draw us from God and so pollute our souls which made the Apostle to complain That they rebelled against the law of his minde and led him captive he was yoked and made to do the evil he would not and so on the contrary 3. They fight against the peace of our Consciences for these make us guilty and so hinder our quiet for as well-doing breeds peace so evil-doings disquiet 4. They seek indeed the ruine and destruction of the soul for the wages of the least of these is death These not resisted or not repented of will surely cause damnation and these in themselves deserve no less 1. How ought we then to watch against these with all diligence as they keep watch that be besieged by Enemies 2. Take away from them all means of nourishment and starve them as besiegers do by their besieged adversaries 3. Mortifie them all we can else they will destroy us If we live after the flesh we shall dye It will not spare us we therefore must not spare it we must admit of no reconciliation no ransom this is holy and lawful revenge But contrarily there are not a few Christians 1. Which do not watch against their lusts and thoughts but let them come and go at their pleasure and take little or no notice of them or not as though they sought their destruction nay how few once regard their thoughts especially such as have no consent How many come and go and no account taken of them 2. Which rather minister matâ—er to their lusts for their nourishment as to their pride to anger to wandring thoughts by letting their eyes and ears be at liberty 3. Which do not mortifie them nay bear with them and speak favorably of them and not as if they were deadly Enemies Oh people little think of the danger of these lusts else they would otherwise do If any lie in wait to hurt us in our bodies we watch to resist them and its wisdom or if any come to rob us we cry out Oh he seeks to rob me and get away my goods or if one should sue us for part of our Land What a stir and opposition do we make What a madness is it then that these which fight against our souls we suffer to go in and out at their pleasure without any check entertaining them rather as friends then enemies If one should strike at our leg we would fence it if we could but if he drive at our head then much more If one would thrust us into the arm we would avoyd all we can but if he go about to stab us at the heart then much more so should we most of all for our souls These lusts pretend friendship but they are Enemies fighting Enemies an Host as the word imports against our souls O let us be wiser and deal with them as deadly Enemies O our fault herein If some come and tell us this night some be pointed to rob us or there is one lies in our field armed threatning to kill us as we come that way O I thank you good Neighbor say we that you would tell me I shall love you while I live but if any come and tell us of a Lust Pride Covetousness Hastiness that is in us he had need behave himself wisely in the doing of it that shall have any thanks for his labor nay not one of many but will take it ill and snuff and think the worse of him O what folly is this to bear with such deadly foes 4. If these inward lusts fight against the soul if these ill thoughts yea the least of them be enemies to the soul and must be resisted What then do the ugly sins and abominable speeches and actions of the wicked These wound and pierce the soul most deeply their Oaths Cursing Drunkenness Prophanation of the Sabbath Whoredom Oppression Lying gash the soul most fearfully and kill it at last eternally What mad people then be most of the World which love and live in the practise of these thus murthering their own souls As the man that was possessed of a Devil broke all fetters so do these kept among the graves so do these in Alehouses cut himself with sharp stones so do these with ugly sins If a man seek to make away himself stab himself or cut his own throat we say He is beside himself its time to binde him when the World therefore gash themselves and stab themselves with their vile sins are they not mad yea so much more then the others as the soul is better then the body As strangers and pilgrims The second Reason Hereby are meant such as are out of their own house out of their own Nation which he speaks not because they were out of Canaan and dispersed in other countreys in that sence he called them Strangers in the former Chapter not in a worldly but in a Spiritualsence namely in respect of the Kingdom of Heaven which was their Countrey and from which wandring here in this world they were absent Hence Note that All Gods Servants and Believers are Pilgrims here in this world This is not their Countrey They
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
careful of the souls of others when we have once felt the misery of our own souls and found mercy of God to be delivered therefrom then will we know the worth of souls and be pitiful over others No marvel though so few be careful of the souls of others being there are so few careful of their own whensoever you see any negligent in their places its because the work of grace hath not been as yet wrought on their souls In respect of their Bodies To those that be sick in pain poverty debt prison or any outward distress we ought to be inwardly compassionate and outwardly relieve them as we may we must have bowels of mercy right bowels towards them we must have such tenderness of affection as if we were in the same case we are not born onely for our selves we are but Stewards God sends poverty on them as for the tryal of their faith and patience so of our love we have cause to thank God who hath thus honored us to be givers what have we deserved more then others God as a mighty Prince and House-keeper hath called us all to his Table setting some at the upper end others at the middle as others at the lower end thereof It were no maners in them that sit above to keep all for themselves they must distribute to them that sit lowest of that that 's set before them God is merciful and so should we be yea this is the note of a good man and such were Job and Cornelius such Dorcas yea how pitiful was our Savior this way when he fed the hungry gave sight to the blinde healed the lame c. God hath also made gracious promises hereunto all which may induce us to the performance hereof And thus are we affected indeed when we are ready to hear the cryes of the poor and to relieve them chearfully wherein notwithstanding we must not look for too much beholdingness we must shew mercy to those that have most need and of those to the houshold of Faith we must give out of goods well gotten laying aside somewhat thereof for such uses we must abound more and more being full of mercy and not weary of well doing So when we lend freely not looking so much to save our selves as to pleasure them to whom we lend and in buying and selling do unto others as we would be dealt withal Whereunto may be added our dealing mercifully with those which fall into our danger by forfeiting their Bond not fulfilling their Covenants and the like 1. This condemneth all unmerciful men whether such as will part from nothing but even by constraint hard-hearted having no bowels giving no more then needs must not lending at all or for their own advantage to the undoing of the borrowers or such as do hurt oppress gripe by Usury by cruel letting of Leases selling after unreasonable Rate to the poor buying of them half for nought grinding their faces and flaying their skins by Forfeitures c. so feeding themselves on them and working on their necessities Let all such know That they have no grace in them at all no soundness in Religion no true love of God God also will shut up his mercy from these neither shall they partake of blessedness Though they cry unto him he will not hear them he will be revenged on them in their goods names children souls here and hereafter See Job 20. 10 15. Prov. 22. 22 23. Jer. 17. Mat. 25. 2. This may be a comfort to all merciful minded and liberal handed men They are herein like to God who is merciful and requires of us so to be because he is so as good and faithful Stewards they shall be made Rulers over much They shall be blessed every way for they cause many thanks to be given to God and they have also many Prayers they are blessed in their goods as which not onely encrease more and more but descend from them to their posterity they are blessed in their names they live in credit and reputation and being dead they are much lamented for they are blessed in their children they are blessed every way outwardly inwardly in body in soul here and hereafter The merciful shall obtain mercy The good and faithful servant shall enter his Masters joy 3. For those that be not cruel yet withal not so merciful as they should be let them labor for this grace of pity and to this end both remove the lets and impediments thereof namely Prodigality whereby they waste all become unthrifts unfit at all to do any good and Covetousness whereby they think all lost that goes besides themselves which is indeed the cut-throat of pity and use the means conducing hereunto namely 1. Labor for a feeling of Gods mercy to themselves 2. Visit the poors houses look into their Cup boards observe their cold fare their thin and hard lodging this cannot but affect them as the Samaritan upon his view of the man faln among Thieves had compassion on him 3. If they themselves cannot see them let them take informations thereof from others 4. When they are in any affliction as in pains or sick let them consider the means they have for their recovery as a warm house a good bed wholesom Dyet the Physitians advice and direction c. all which the poor want Whoso doth thankfully acknowledge those cannot but be pitiful There 's yet one further branch of pity We must be pitiful to our Beasts we must use them mercifully and keep them sufficiently yea be pitiful not onely of our own but our Neighbors nay our Enemies God is pitiful this way He feeds the yong Ravens that cry unto him and The Lyons seek their meat from him He openeth his hand and filleth all things living with plenteousness He will not have the mouth of the Ox to be musled and will have the beasts also rest on the Sabbath day This rebukes those which though they pamper them not as some do their Hounds giving them that which many of the poor want and others their Horses are cruel persons to their Beasts as rank Riders which are all on the spur yet in Princes Affairs or cases of necessity men may take liberty this way covetous Misers that keep their Cattel bare and poor Servants that deal unconscionably through their idleness and laziness suffering poor dumb creatures to perish all which hurry up and down by unnecessary journeys or by their journeys on the Lords day whether for profit or pleasure Be courteous Courtesie is an affable milde and lowly carriage of our selves towards our equals and inferiors for its reverence and duty we owe and do perform to our superiors and betters this is in countenance gesture words and deeds our countenance must be amiable not too cloudy and austere we must kindely and lovingly greet one
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
and then how will they answer that to God 2. It rebukes those also that living among their people yet care not thus but think themselves discharged that they meet them at Church on the Sabbath and then preach them a Sermon whereas all the week after they consider not of them nay scarce visit the sick but either are so entangled with cares and businesses of the world that they cannot or so addicted to their pleasures that they will not minde this Thus they are less fit for Preaching do the less good and receive all at a venture to the Sacrament which is a fearful thing 3. As people must be careful for their Ministers who had need of no worldly care hanging on them that they may attend on their care of them so they must be willing that their Ministers have a care of them and deal privately with them and theirs This many cannot away with but would that the Minister should content himself with seeing them at Church but not to look into their behavior in their Families or to pry into their lives or deal privately or particularly who yet if they have a shepherd look that he should diligently tend their sheep all day and look to them particularly as well as feed them they should be glad when the Minister will come to their Houses and sit with them conferring with them and theirs of heavenly things c. But if they should know when he would come they would be sure to be out of the way this is a sign of an ill conscience that they cannot abide the tryal and which is worse of a bad heart that is not willing to mend But there 's another extremity when people will expect too much at the Ministers hands as to visit them at their houses more often then the largeness of the place and his strength and time will permit which though it be a good fault and a rare therefore to be much born with for there is nothing more comely in the world then to see Ministers delight in their peoples company and people in theirs and thereupon to be much together yet it must be done as it may stand with the publique There must be convenient time to Preach that we may not come unpreparedly and if a Minister Preach also on the week days he cannot have much time for private especially in a great and wide Parish Not by constraint but willingly Now for the maner A Minister is not to perform the forementioned duties by constraint as for fear of Gods wrath mens Laws or shame c. but willingly To do by constraint is base and servile what any doth thus they do but homely no better then needs must and besides what hope of Gods blessing can they expect upon such work God loves a willing heart and a chearful doer There 's a constraint that is good whereof the Apostle writeth to the Corinthians The love of Christ hath constrained me c. namely because Christ hath pardoned my sins dyed for me hath called me to this high and holy calling to be his Ambassador to his people hath entrusted me with the souls of his People c. I will therefore in all and every these respects do my duty in the most faithful and careful maner that I can neither can I do otherwise other constraint is base A man cannot endure his Servant should thus do his work much less the Lord who hath no need of any man and if one do it not he can set up another at his pleasure 1. This rebukes those that never Preach but so often as they are bound by Law once a moneth or once a quarter as also those who for avoiding the shame of dumb idols step up and do a little but like hirelings who have no love to their work are at it in body their mindes being far therefrom 2. It may perswade all Ministers to readiness and willingnes in our duty private and publique when we finde any loathness to our study and drousiness therein le ts think what an honorable Calling ours is and that whereas others are employed on earthly things ours is in the Scriptures searching in the rich Treasures of the Word and dealing altogether in Spiritual and Holy things and again what a trust is laid up with us and what weight lyeth upon us and what a reward remaineth for us we serve a good Master in an excellent work in the assurance of most rich wages 3. People must learn also to do their duty not by constraint but willingly Thus must they reverence their Ministers hear them obey their Ministery allow them maintenance but how grudgingly do most pay their Tythes which is for want of finding good by the Word They should so take part of the Ministers Spiritual things as they may put themselves into his debt and see cause to allow him means O suffer not any of the tenth part to cleave to your fingers neither seek to enrich your selves hereby but by the remaining nine parts whoso think to enrich themselves by working on the Lords day or keeping back their Tythes deceive themselves they shall not prosper Be the Minister good or bad give him willingly all the Law gives him If he do not his duty he shall answer for it Be not you Trespassers also stoppage is no payment but if he be a sufficient and painful Minister your custom will not priviledge you from paying him his due by Gods appointment you must give him his due to the utmost and he is worthy of it But O the woful covetousness and corruption of men in this behalf They think any thing enough for a Minister though it be but from hand to mouth whereas they look to encrease themselves and think their Trade bad and themselves ill Husbands if they leave not store to their Posterity Not of filthy lucre but of a ready minde It s not enough to do our duty willingly for so we may do for filthy lucre and gain but it must be of a ready minde even the love of God and zeal of his glory and the care of the peoples Salvation and winning them to God It were a base thing that lucre should set us on work or any thing else but those high and holy ends Obj. None would preach but for their maintenance they look for it Sol. Suppose it to be so yet many preach and have not half the maintenance they spend where they live but either spend of that little God gave them by their friends or else rob other Churches as the Apostle speaketh to preach to them but it s one thing to be set on work for gain and another to expect an honest and necessary mainteinance which is a necessary help to the doing of the duty and without which it cannot be well done It comes in I say by the by as a necessary help to the duty not as the end that sets
thoughts from Satan ibid. 10. How to be rid of them 289 11. How to discern them from those which arise from our own nature ibid. 12. How to prevent evil thoughts 290 13. How fleshly lusts fight against the soul 292 14. Believers are here strangers and pilgrims 293 15. Several properties of pilgrims applied 294 Verse 12. 1. REformation must begin at the heart 299 2. Christians are to have a good conversation 300 3. Our whole conversation must be good 301 4. Christians are to live godly even among the wicked 303 5. In the worst places God will have his and why ibid. 6. How to live holy among the wicked 304 7. Reasons to provoke to a godly life 305 8. The wicked speak ill of the truth of Religion and the professors thereof 305 9. This sin rife in these days 306 10. Good works the best way to put our adversaries to silence 307 11. The wicked have an eye on the godlies actions 308 12. What good works are ibid. 13. How necessary they are 309 14. A Christians perseverance in well-doing procures glory to God from others ibid. 15. To visit taken two ways 310 16. Conversion is the work of God ibid. 17. It s of Gods great mercy ibid. 18. No man can truly glorifie God till he be converted 311 19. So soon as a man is converted he will glorifie God ibid. 20. Even the slanderers of the truth may become converts ibid. Verse 13 14. 1. AN Exhortation with three Reasons to enforce the same 312 313. 2. Every man must shew forth his godliness in his particular calling ibid. 3. Ministers must labor to remove false conceits out of mens mindes and apply themselves to the state of their people 315 4. The duties of subjects to their superiors ibid. 5. God requires the same which is a reason for it 316 6. How the laws of Magistrates binde us ibid. 7. A distribution of Magistrates ibid. 8. A King is Supreme Governor over all in his own Dominion ibid. 9. Subordinate Magistrates are also so to be obeyed 318 10. Both the Supreme and Subordinate are sent of God 319 11. The end why Magistrates were ordained ibid. 12. Magistrates must punish evil doers ibid. 13. Magistrates should stand for well-doers 320 Verse 15. 1. IT s God will that we should obey 321 2. The godly by well-doing stop the mouthes of the wicked ibid. 3. They are ignorant and foolish which speak ill of the Gospel and the professors thereof 321 4. Every natural man is a fool 322 Verse 16. 1. THe prevention of an Objection 323 2. Naturally we are in bondage 324 3. Believers are made free by Christ 325 4. Wherein Christian liberty consists ibid. 5. Through mans corrupt nature even the most holy ordinances of God and best things are subject to be abused 328 6. Three restrainers of things indifferent 329 7. A Christian though free yet is still a servant 330 Verse 17. 1. THey are good Subjects which not onely obey their Magistrates but live well one with another ibid. 2. We are to honor our Superiors in six particulars 331 3. We are to honor our equals in two particulars ibid. 4. We are to honor our inferiors and why 332 5. We are to honor our selves 332 6. We are to honor both good and bad according to their places 333 7. Even in them that are most bad there 's something to be regarded ibid. 8. We are to love the persons of Gods children ibid. 9. We are not to love the fellowship of the ungodly 335 10. We are to love the fellowship of the godly 337 11. Rules to be observed by Christians in their private meetings 339 12. How God is to be feared 340 13. Commendation and signs of Gods fear 341 14. The duties of the first and second Table go together ibid. 15. The knowledge and fear of God is the fountain of all the duties we perform towards men 342 16. Differences between Religions and Civil honor 343 17. What honor comprehendeth and if due to the bad much more to religious Kings ibid. Verse 18. 1. GOds Word teacheth us in all things how to carry our selves 344 2. Ministers must stoop to the meanest of their charge ibid. 3. Even particular families are to be well looked to 345 4. The preventionâ— of Objection 346 5. Who meant by good gentle and who by froward Masters ibid. 6. Servants must be subject even to their bad and froward Masters ibid. Vere 19. 1. TO be incited to the performance of any duty its necessary to know that its pleasing to God 349 2. The actions of Gods children when pleasing to him 350 3. Why servants must do their duties to unconscionable Masters 351 4. How we may know whether we do our duties in conscience ibid. Verse 20. 1. ALl suffering is not commendable nor comfortable 353 2. On June 16. 1611. being the Lords Day there was such a grievous tempest of wind as cast away many Vessels at sea amongst others one passage Boat toward Ipswich with almost twenty persons and on the 18 day were two and thirty persons troden to death and bruised at a Play in Norwich 354 3. Patience in suffering for faults hath no reward with God ibid. 4. What it is to suffer wrongfully 356 5. What those must do that suffer wrongfully 357 6. It s commendable for Gods people to suffer for well-doing ibid. 7. How fearful their condition that hate others for their goodness ibid. 8. Such as are hated for well-doing must bear the same patiently 358 Verse 21. 1. GOd hath ordained his to undergo troubles in this world 359 2. In this world the godly suffer for well-doing 360 3. Christs sufferings an incitement for us to suffer 361 4. Christ suffered even for the meanest 362 5. Christ a patern for our imitation ibid. Verse 22. 1. AN illustration of Christs sufferings 362 2. Christ was free from sin ibid. 3. How the godly stand righteous before God 363 Verse 23. 1. CHrists admirable patience in his sufferings 364 2. Why we must not revenge ibid. 3. They that revenge themselves call into question Gods wisdom and justice 366 4. God is a righteous Judge ibid. Verse 24. 1. CHrists passion set out by the ends thereof 367 2. We must not be weary in meditating on Christs passion and hearing thereof 368 3. A Brief of the sufferings of Christ set down at large by the Evangelists ibid. 4. For whomsoever Christ dyed he dyed to kill sin in them 372 5. The two parts of Repentance 374 6. Christians must endeavor to mortifie their lusts 375 7. As we must be dead unto sin so must we be alive unto God ibid. 8. All that Christ suffered was for our profit 376 9. Christ dyed even for poor servants ibid. 10. Sin is a disease 377 11. Our bodies are subject to many sicknesses ibid. 12. Christ is our Physitian ibid. 13. Sin hateful to God ibid. 14. How we may speed in our suits to Christ ibid. Verse 25.
what colour soever it comes with the appearance thereof and occasions leading thereunto 441 26. Means whereby to eschew evil 442 27. Whoso avoids not evil cannot do good 443 28. Christians must be doers of good 444 29. We must do all the good we can ibid. 30. We must do all the good we can at all times in all places in all companies to all persons in our general and particular calling though it be hard and difficult and in a good maner 445 31. Christians must seek after peace 447 32. Covetousness pride frowardness tale-bearers the enemies of peace to be avoided 450 Verse 12. 1. THe prevention of an Objection 451 2. Why eyes ears c. are attributed to God ibid. 3. Whom we are to understand by righteous and why so called and whom by them that do ill 452 4. The Lord careth for the righteous ibid. 5. God hears the prayers of his Saints readily 453 6. What prayers prevail with God 454 7. How the same may appear ibid. 8. Why the Lord at some times hears not grants not the prayers of his children 455 9. Gods wrath and the fruits thereof always bent against the wicked 457 10. Why the wicked are not always plagued here ibid. Verse 13. PAtience and innocency of life are the way to escape harms from men 458 Verse 14. 1. SOme are so bad that they wrong the innocent 460 2. Some hate the godly meerly for their goodness ibid. 3. Such as suffer wrongfully or for Religion and conscience sake are happy 461 4. We must tarry till God call us to suffer ibid. 5. Whether we may flee from persecution ibid. 6. A godly man is happy in what condition soever 463 7. Fear is an Enemy to constant suffering ibid. Verse 15. 1. VVHat it is to Sanctifie the Lord God 464 2. Faith the mother of constancy in sufferings 464 3. As we must believe Gods truth with our hearts so must we profess it with our tongues 465 4. We must believe with our hearts before we can confess with our mouthes 467 5. Our speeches must be accompanyed with meekness and fear ibid. Verse 16. 1 VVHat conscience is 468 2. The offices of conscience to bear witness 470 3. To give judgement before our actions 472 4. To give judgement after our actions 473 5. An erroneous conscience what it is and a doubtful 475 6. Whether a man sinneth that doth according to his conscience ibid. 7. Whether a man may do any thing against his conscience being erroneous ibid. 8. Whether it be lawful to do a thing with a doubtful conscience 476 9. The several kindes of conscience ibid. 10. The kindes of a still quiet conscience drowsie secure seared 476 477 11. Means whereby the conscience may be awakened 478 12. The stirring ill conscience excusing accusing 479 13. A good quiet conscience wherein it differs from a bad quiet conscience 481 14. What a good troubled conscience is ibid. 15. Signs declaring the goodness thereof 482 16. The great benefits of a good conscience 483 17. How it is kept ibid. 18. A godly conversation is to accompany the zealous profession of our faith 484 19. A godly man will stand by the truth 486 20. The wicked are apt to speak ill of Gods servants ibid. 21. A godly conversation stoppeth the ungodlies mouthes 487 Verse 17. 1. VVHy we ought willingly to suffer for righteousness 488 2. It is better to suffer for well then evil doing ibid. 3. No afflictions comes to us but by Gods will 489 4. How far God hath an hand therein ibid. Verse 18. 1. CHrists sufferings an encouragement for Christians to suffer 491 2. How Christ was just and how we ibid. 3. Christ suffered for our good ibid. 4. The godly sow in tears but shall reap in joy ibid. 5. Several particulars laid down about Christs sufferings 492 6. Profit arising from the meditation thereof ibid. 7. All Christs sufferings make up one perfect suffering 493 8. The quality of the person that suffered and for whom he suffered ibid. 9. Why our Savior suffered and to what end 494 10. That Christ must have dyed and so did 495 11. The benefits ensuing by Christs death ibid. 12. Christ rose again from the dead 496 13. Why he rose again the maner of his resurrection the place the time 497 14. Why the Jews Sabbath was changed ibid. 15. The benefits hereof and duties to be performed 498 Verse 19 20. 1. A Further comfort to them that suffer for righteousness sake 498 2. Reasons against the Papists exposition of these words 499 3. That there are no such places as Limbus patrum and puerorum 500 4. Reasons against Purgatory ibid. 5. Why purgatory was devised 501 6. That Christ went not down to hel to preach to the reprobates 502 7. Gods Spirit preacheth in faithful Ministers ibid. 8. God will finde a time to right things when they are disordered 503 9. The woful condition of the wicked ibid. 10. Disobedience the cause of Gods judgement on the old world 504 11. Whether all those which were drowned were damned 504 12. Two necessary considerations 505 13. Disobedience the fore-runner of destruction 506 14. The sins of our times like those of the old world ibid. 15. Gods patience towards the disobedient aggravates their sin ibid. 16. The names of the godly mentioned to their honor 507 17. The old world then most disobedient when they should have been furthest from disobedience 508 18. Christians must use the means whereby to be freed from hell and destruction ibid. 19. Faith and Repentance an ark for the soul ibid. 20. How useful examples and ocular sermons are 509 21. Wicked men fear not Gods judgements 510 22. Weak means are sufficient through Gods blessing for our preservation 511 23. Righteousness shall not want its reward ibid. 24. It s good to be near the godly ibid. 25. No man can be saved by the goodness of another ibid. 26. The wicked though they escape bodily danger shall meet with everlasting judgements ibid. 27. There are but a few which shall be saved ibid. 28. The speech of an Arian at his death 512 29. Men and women be more excellent then other creatures ibid. 30. Noah and the old world a right picture of the good and bad in our age 513 Verse 21. 1. THe godly throughout all ages are saved by the same means 514 2. The uses of Baptism 515 3. Who is to baptize and who to be baptized ibid. Verse 22. 1. VVHat our Saviors ascension was that he did ascend why before whom and when 516 2. They that have charge over others must be careful to leave them in good plight ibid. 3. The place from which our Savior ascended with the benefits of his ascension 517 4. Three general Observations ibid. 5. The good Angels are subject to Christ who watch and guard us ibid. 6. The bad Angels are also subject to Christ 518 CHAP. IV. THe Contents thereof 519 Verse 1 2. 1. THe parts and meaning of
comfortably commend themselves to God which labor for the good of their persecutors ibid. CHAP. V. THe Contents of this Chapter 613 Verse 1. 1. THe duties of Ministers with reasons to enforce the same ibid. 2. The Scriptures inform every one of their duty 614 3. The calling of the Ministry a painful calling 615 4. Ministers are fittest to teach one another and judge of one anothers actions 617 5. To practice the duties we teach procures obedience thereunto ibid. 6. Peter was no Pope neither challenged any Supremacy ibid. 7. How Peter was a witness of Christs sufferings 618 8. All that we have must be improved for the Churches good ibid. 9. Spiritual wisdom to be used to procure Obedience ibid. 10. The troubles of Gods Ministers procure them more respect ibid. 11. Such as are heirs of glory should be much respected ibid. 12. They that suffer with Christ shall reign with him ibid. 13. Glory is laid up for the Saints in Heaven ibid. 14. How we may know whether we shall be heirs of glory ibid. 15. Through faith we are even here possessed of heaven ibid. Verse 2. 1. MInisters must preach the Word 619 2. Differences between reading and preaching 620 3. Ministers must preach the Word soundly 621 4. Ministers must preach diligently ibid. 5. Christians are Gods flock 622 6. Ministers are to regard all their people 623 7. Every Congregation is to have a several Pastor ibid. 8. Every Pastor is to look to his own charge ibid. 9. Ministers must oversee and look into their flocks 624 10. Ministers are not by constraint but willingly to perform their duties towards their people 626 11. Ministers must not perform their duties for filthy lucre but of a ready minde 627 12. Duties are to be done with a willing heart 628 13. No man is to follow any calling meerly for gain ibid. 14. Most of the gain of the world is filthy gain 628 15. What 's to be accounted filthy lucre 629 16. Usually the Scriptures mention not riches but with some check ibid. 17. Means to help against covetousness 630 Verse 3. 1. MInisters must not exercise any temporal power over their people ibid. 2. Ministers must not carry themselves proudly and disdainfully 632 3. Ministers must not use rigor toward their people ibid. 4. Christians are Gods heritage 633 5. Ministers must not onely preach well but live well 634 Verse 4. 1. CHrist the chief Shepherd 637 2. The great reward of faithful Ministers 638 3. At what time they shall receive their reward 639 Verse 5. 1. VVHat we are to understand by the yonger and the elder 640 2. Wherein the duty of Ministers towards their people consists ibid. 3. People must submit themselves to the Ministery of the Word ibid. 4. Gods Ministers must particularly inform every one of their duty 642 5. Wherein the duties of the yonger towards their elders consists ibid. 6. How Superiors must be subject to their Inferiors 647 7. How equals must be subject one to another 648 8. Humility the fountain of submission ibid. 9. Whatsoever submission proceeds not from humility is hypocrisie ibid. 10. What humility is with the fruits in respect of God 649 11. The fruits of humility in respect of men 650 12. Examples of Humility 651 13. Humility an excellent vertue 652 14. The fruits of pride in respect of God ibid. 15. The fruits of pride in respect of men 654 16. Examples of pride ibid. 17. How abominable it is and whence it comes 655 18. The very best not free therefrom ibid. 19. God sets himself against the proud 656 20. How God resists them ibid. 21. How God giveth grace to the humble 657 Verse 6. 1. HOw Ministers ought to preach and people to hear 658 2. Two other reasons perswading to humility ibid. 3. The consideration of Gods power a good means to perswade to humility ibid. 4. Humility is the way to glory 659 5. God doth all things in due time ibid. Verse 7. 1. THe prevention of an Objection 660 2. Christians must not be careless ibid. 3. They must not be too careful about their souls 661 4. They must not be too careful about their bodies 662 5. They must not be too careful about worldly things 663 6. God cares for his own children 664 Verse 8. 1. VVHat Sobriety is 665 2. What Spiritual watchfulness is ibid. 3. A man must be awakened before he can watch ibid. 4. By nature we are asleep in sin ibid. 5. Reasons for Watchfulnesse 666 6. Satans malice exceeding great 667 7. Satans strength and subtilty 668 8. Satans diligence 669 Verse 9. 1. SAtan is to be resisted and why 673 2. Faith gives Satan the foil 675 3. True faith rare 675 4. What faith it is that prevails over Satan ibid. 5. All Gods children are liable to Satans Temptations 676 6. God enables his children to overcome Satans Temptations ibid. 7. Ministers must endeavor as to inform the understanding so to work on the affections of their people 677 8. People must joyn practice to their knowledge ibid. 9. There 's a near conjunction between believers ibid. 10. Gods Church is dispersed through the world 678 11. The Saints in Heaven are free from temptations ibid. Verse 10. 1. GOds Ministers must further their peoples Salvation by all means 679 2. God is the author and giver of all grace 681 3. Whom God will save those he does effectually call 683 4. Such as are effectually called shall partake of glory ibid. 5. God will not forsake them whom he hath called ibid. 6. All good comes to us by Christ 684 7. Gods children must here suffer before they can partake of heaven ibid. 8. The afflictions of Gods children are small 685 9. Gods people must labor for perfection ibid. 10. Children must hold out to the end 686 Verse 11. OUr Election and Vocation should move us to praise God 687 Verse 12. 1. HOly things should be handled by holy persons 688 2. A good name is to be labored for ibid. 3. Such as are faithful in the Ministry draw their peoples hearts to them 689 4. We ought to speak and think so well of others as we have ground for ibid. 5. We ought to be wary in our commendations ibid. 6. The profitableness of writing Epistles ibid. 7. Gods wisdom in providing for us his Word and goodness in ordaining Ministers to reveal unto us his will therein 690 8. People must particularly know that the Religion they profess is the Truth of God ibid. 9. Christians must persevere in the truth ibid. 10. Constancy in well-doing difficult 691 11. Doctrine and Application must go together ibid. Verse 13. 1. CHristians must be mindeful one of another how far distant soever 691 2. God hath some even in the worst places 692 3. Hereticks wrest Scripture ibid. 4. Election diversly taken 692 5. It s not enough to live in an elect Church but we must finde that we are Elect 693 6. Why the Apostle calls them an Elect
As verily as we be unfeignedly humbled with desire of forgiveness and not to sin so verily may we believe our selves pardoned for which accordingly we are enjoyned daily to pray yea if we have been overtaken more foully for want of watchfulness yet let us not despair as Cain or run from God as Judas which is worst of all but address our selves to come with a heavy and bleeding heart to God with whom there is mercy David having confessed his sin Nathan said unto him The Lord also hath put away thy sin thou shalt not dye Unto every penitent soul his Son will be a propitiation for their sins As the prodigal was embraced of his father so will our heavenly father receive us if we return unto him 3. May be a most effectual means to humble such as have run on in their sins without humiliation that at the length they may take this course Return ye backsliding Children saith the Lord and I will heal your backslidings See to this purpose Hos. 14. 1 2. Oh but I have been thus and thus bad will some say No matter what thou hast been so now thou with thy whole heart turnest to God and neither art now nor hereafter intendest to be as heretofore Time past shall not be remembred Oh but I have committed many great sins It 's not that shall stand between God and thee if thou be truly humbled Gods mercy and the merit of Christ is as well able to take away and heal great as small offences Though our Iniquities be encreased over our heads and our Trespass grown up unto the Heavens yet if with Ezra we be truly humbled there 's assured hope of pardon To the Strangers c. Though haply there might be some Gentiles amongst these yet it is more probable that they were most Jews which were principally his charge as the Gentiles the Apostle Pauls They are called Strangers not as all Christians be while they be here on Earth absent from their heavenly Countrey and Inheritance for so are we Strangers in our own Countrey Towns and Houses but Strangers as being in a strange Countery forced by persecution to leave their own and fly into another which might be either through the Wars and Troubles which were raised in their own Countrey or by the persecution raised in Jerusalem about the death of Steven Here see 1. That sundry of the Jews received our Saviour Christ and believed in him and were soundly converted though the body of them did not for he came unto his own and his own received him not those made a good progress in the course of Christianity who were contented even with the loss of their liberties to undergo such dangers as might befall them in a strange Land onely that they might keep faith and a good conscience 2. The estate of the Church of God here on Earth namely to be under persecution In the world saith our Saviour ye shall have tribulation Always there hath been enmity between the seed of the woman and the seed of the Serpent Thus was it when the Church was but in one Family in one Countrey one Nation The world having Power Authority Wealth is full of malice against the poor Church so that were it not that God Almighty defends it it could not endure It 's as a Sheep amongst wolves or a Ship among the waves Though God will exercise it to keep it from errors and corruptions which it is subject unto through much prosperity and peace though it have need of some peace to gather it self yet if 't be long in peace it gathers mud as standing waters rust as the ploughshare in the hedge yea settles it self on the lees therefore God pours it out from Vessel to Vessel Ever mark after long prosperity grew pride and thereupon errors and corruptions which like a canker brought destruction Contrarily the Church never shines so gloriously as either in or presently after persecution Then life zeal sincerity heavenly-mindedness and such like graces appear in their true lustre It followeth 1. That as we are not to conclude for a company because they have so much peace that therefore they are beloved of God so must not we against any because they be few in number and outwardly despised and slighted Four hundred false Prophets were maintained by Jezabel whereas Micaiah the onely true Prophet of the Lord was put in Prison Jeremiah and Baruch were the true servants of the Lord whom whole multitudes of proud men and false Prophets resisted 2. That we are to prepare our selves for persecution especially having had so long a time of peace To this end we must resolve to part with all for Christs sake and for his Cause and Religion Thus did these Jews thus the holy Martyrs and great reason For what would it advantage us if we should gain the whole world in the mean time losing our souls by denying Christ. On the contrary If we forsake any thing for Christ here we shall have a Crown of everlasting glory Great is our reward in Heaven But how far are most of us from any such matter many are destitute of knowledge and how can they suffer Many have no love to the truth but are carnal and prophane persons which never could yet be wrought upon by the word to embrace it or be ruled by it that will not leave their vile lusts for it and how shall these leave their goods and liberties Nay that which is most to be lamented how few professors be like to stand to it many are more likely a great deal to flinch Alas what poor faith is in most especially how are most given over to the world being too eager and earnest for these things neglecting good duties and slubbering them over for the worlds sake How wil these forsake it altogether and leave Houses and Lands when they will not lay aside their businesses for an hour or two to hear the word or a quarter of an hour for prayer in their Families O let 's therefore labor as for good store of Faith so to come to a contempt of this world In the mean time use we it moderately and in his place denying our selves by little and little else we shall never come to it all at once but for our livings sake shall be subject to fall from God and renounce our Religion a fearful state 3. The lawfulness of flying in time of persecution The Jews here did it to save themselves from danger It 's lawful for a Minister or any other tyed by calling either when persecution is onely or chiefly intended against him or having consent for a time to go aside seeing it to be best for the rest It 's lawful for any either when God makes a way for them that seems to call them thereto whereunto if they should not yield we are to think they
but the Apostles received a greater measure of the holy Ghost and a more plain and visible sign not onely perceived of themselves but of others In that he addeth Which the holy Ghost sent down from heaven he alludes to that of Acts 2. 17. taken out of Joel 2. 28. And it shall come to pass in the last days saith God I will pour out my Spirit upon all flesh c. If then the Gospel was also preached by the Apostles and that by the Spirit sent from heaven upon them Hereby may all that hear it be induced to embrace it as on the contrary their case must needs be fearful which reject and despise it Such is the case of the Jews though they killed the Prophets yea though they rejected Christ and his preaching yet were they not cast off till they had rejected and resisted the preaching of the Apostles who with one consent bare witness of him confirming also their Doctrine by Miracles from heaven having done this their sin was at the highest and from them the Apostles turned unto the Gentiles Such is the condition of the Turks utter enemies of Christ and true Christians Such is also theirs who among our selves despise this Gospel 〈◊〉 but none do so Yes many in sundry degrees for all that receive not the Gospel embrace not the Gospel do not believe obey and repent all these despise it for to believe and repent are the Commandments of the Gospel therefore he that yields not unto them despiseth the Gospel He that is not with me saith our Savior is against me All these have a dreadful account to make For though now it be preached by sinful men yet it is the Gospel that was preached by Christ himself and after by the Apostles inspired by the Spirit and it hath been abundantly confirmed by Miracle This is that I say which we preach let every one therefore take heed lest they set light by it as though it were not the Gospel of Christ but of men Again in that the Apostles were so filled with the Spirit to preach and write we learn That they have left unto us a perfect Direction for all things needful for our salvation and for the good estate of Gods Church and that therefore there 's nothing to be added detracted or altered 1. This condemns them that trust in new Gospels of Thomas Thaddeus Bartholomew c. and in Traditions and unwritten Verities which is to accuse the holy Ghost of want of care for his Church as not having left that which is sufficient for salvation 2. It condemns them also that take away and alter at their pleasure what is this but to tax the holy Ghost for leaving something not necessary nor profitable for his Church and by altering or taking away the same to make our selves wiser then he Which things the Angels desire to look into The third commendation of the Gospel The Angels defire to see into the further end of that salvation that is preached therein They are not ignorant of any thing the Church knoweth but they have gathered some things they knew not of or not so much till they came to pass as touching the Incarnation of the Son of God both Natures in one person c. This they desired to see before he came and this was figured by the Cherubims looking down toward the Mercy-seat which covered the Ark which was a figure of Christ signifying that they desired to look into that Mystery of his Incarnation and when they saw it they admired thereat even to see the Eternal Son of God joyned to mans Nature it to be worshipped without Idolatry and his Manhood to suffer the Deity remaining free without suffering So also by the Church they learned the Mystery of the calling of the Gentiles But now that which they desire to see is that which is yet to come namely the fulness perfection and accomplishment of the salvation of Gods Church and People namely to see the day of Judgement when God shall be perfectly glorified in his Saints They desire this 1. Because they are enforced to see now a great deal of sin in the world yea those duties which the Saints themselves perform full of corruptions and weakness which after that day they shall see no more 2. Because that day shall be our perfection Alas here we are imperfect every way and weak then shall we be perfect and free from sin and in a most happy estate both in body and soul which for the love they bear to God and us they long to see for as God revealed himself more darkly to the old world more clearly to us so when we shall come to heaven much more clearly then now There shall be as much and more difference between that which we shall know then and that which we know now as between us and the darkest times before us under the Law Here as children we are weak and rather stammer then speak plainly of God his Word and Works but when in the life to come we shall come to mans state it will be far otherwise Here we see with spectacles of the Word and Sacraments but there without and that most perfectly 1. Is there such an happy condition remaining for all Believers O how should we rejoyce that are entred into the first degree of it and expect the other How should we bless God for his Gospel and for the pains which we have taken herein to attain the same Yea how should we walk thankfully that look for such a state how zealously and heavenly-minded not defiling our selves with this world nor sticking here but mounting up in our affections and having our conversation there 2. How should we long for the day of our dissolution to enter another degree but especially for that last day when we shall be made perfect The Angels have what they shall have yet in love to God and us they long to behold our perfection what should we then do that shall have the benefit of it 3. This should teach them that be yet void of grace to embrace the Gospel that they may come to this happy estate else they shall go to one as miserable as this is happy from which the Lord deliver us Verse 13. Wherefore gird up the loyns of your minde be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. HEre followeth the 2d part of the Epistle containing matter of Exhortation built on the foregoing Doctrine Being begot again to the hope of such an inheritance and to such salvation whereinto the very Angels desire to look they were thereupon to trust stedfastly without wavering to the end honoring this hope and Gospel by an holy life and conversation not only renouncing the lusts of the time before their calling but also living in Sanctification of life wherein they might
resemble God their Father who being holy requires that his children should so be even holy as he is holy whence may be noted That for the building up of Gods Church Doctrine and Exhortation must be joyned together Thus our Savior preached thus also the Apostles as the one must inform the judgement so the other pull on the affections which are as much or more corrupted then the understanding part wherby Knowledge Conscience and Practice may go together Knowledge without Zeal is blockishness as Zeal without knowledge rashness but better less Knowledge and more Zeal then more Knowledge and less Zeal or care of obedience Doctrine without Exhortation is to set a dull Horse in the way and not spur him on Exhortation without Doctrine is to spur a Horse forwards before he be put into the way the one is the Foundation the other the Building both which must go together Ministers that would go to work indeed must go with their tools use both Doctrine and Exhortation as he that would cleave a knotty Log must both use Beetle and Wedges the one without the other would be to no purpose We must be like careful Messengers not delivering barely our Masters message but earnestly entreating on his behalf We must not bear the ayr as it were multiplying words yea good words without a ground Neither must we deliver sound Doctrine strongly proved so leaving it but urge and apply it Practice being the life of all and people being unapt to make particular Application yea it is the principal part of our Ministery to draw on the will and to perswade and work upon the affections for want of which many finde but small fruit in their Ministery for people are grown to that pass that it is not the excellency and weight of the matter that will move which for the most part proves but a sound with the most if it be not whetted by some enforcement of Exhortation People also must not onely be willing but glad of this kinde of teaching suffering as the Apostle speaks the word of Exhortation but too too many had rather have general Doctrine then be called upon to Practice and examination In this Verse our Apostle Exhorts to stedfastness in Faith and to relie and trust on the Salvation to the hope whereof they had been called by the revelation of Jesus Christ even the Gospel of Christ and therefore to remove from them all such impediments as might hinder the same Those were of two sorts 1. Such as were in the understanding part implied in the first part of the Verse And 2. Such as were in their affections implied in the latter Gird up the loyns of your minde A borrowed speech from those that wore long garments which when they went any journey or were to stir about any thing they were wont to gird up lest they might be troubled or hindred thereby The meaning is this As men do thus gird and truss up their clothes lest they should be hindred in their work or journey so shake off all that may hinder you in going your Spiritual journey to Heaven and doing the work of the Lord. By the loyns of the minde we are to understand all lets in the understanding part namely all corrupt opinions about Salvation contrary to the Word Those must be reformed else can we not trust perfectly or hope to the end The Jews wanted not theirs nor we ours for the Jews 1. They looked for earthly promotion by Christ as a Potentate of the world This could not but much hinder them from trusting in him for Salvation This they must gather up if they would profit by him knowing that he is made of God unto them not ease riches c. but Wisdom Righteousness Sanctification and Redemption 2. They did still stick much to Moses his Law and Circumcision This also hindred them from resting wholly and onely upon Christ for Salvation This also they must tuck up acknowledging Salvation to be by him alone 3. They prized not Salvation at so high a rate as they should and this also was no small let unto Salvation For our selves How many corrupt conceits be in peoples heads that hinder them from Faith As some think that they be no great offenders and hope to be saved by good prayers good meaning civil life c. Others that it s no such hard matter to be saved but if that men call to God for mercy they shall do as well at the last as they that make all the stir These conceits be as it were the strong Castle of carnal People whereinto being once got all that we can say proves unable to beat them out Others hope to be saved by Christ who yet live in their sins Others think that if they should Repent and go to Sermons they should never be merry again Now these and such like must be reformed finding these lets we must gird up our loyns and remove them Nay even Gods good servants that are truly humbled in conscience for sin and â—it to believe hungring after Christ more then all the world as desirous to turn to him yet are held off by some false conceits O they be unworthy that God should forgive them Therefore he will not their sins be too many and too great and O if they could sorrow as deeply as some and serve God as well then they would hope c. and O they have so many corruptions and such a rebellious heart as they know God will not forgive any such whereas it is not that will hinder so as our hearts be unfeignedly bent to strive against our corruptions and serve the Lord in truth Neither do the very best prize so highly this Salvation as they ought we weigh not what God hath done for us in Christ This is the reason why we walk not more thankfully joyfully and zealously let us gird up these loyns rid our selves of these impediments up and be sound of these points and whatsoever thought would hinder us from resting on Christ Jesus for Salvation let us cast it from us as the blinde man did his cloke when he went to Christ. Be sober Sobriety is a vertue that keeps us not only from things unlawful but moderates us in the use of things lawful that we exceed not our bounds therein These may be referred to two heads Profits and Pleasures which we are most subject to abuse and are therefore dehorted from them For the former which is Pleasure thereto may be referred meat drink apparel recreation c. All which we must use soberly to the glory of the giver our own good and the good also of others 1. For our meat and drink we must neither be excessive nor over curious as Dives that fared deliciously every day making his belly his God we must eat to live and thereby be more fit for duty 2. For our apparel we must not
exceed for the matter of it nor for the fashion God hath given it for necessity comeliness and decency it must not be newfangled either we use it to wantonness or pride 3. For Recreation it must be sparing in time place measure to make us more fit for our duty for God hath not set us here to satisfie and pamper the flesh but to mortifie the lusts thereof not to play but to do his work to this end is Recreation to be used 1. This rebuketh those that wallow in beastly and unlawful lusts in whoredom chambering wantonness drunkenness c. so in games altogether unlawful yet many make a practice of these to whom Solomons speech would well suit I said of laughter thou art madness For a man to sport at Gods dishonor and their own destruction is madness Can we play with nothing but edge tools the Lord will laugh such to scorn O turn your beastly pleasures into weeping and wailing 2. This rebuketh also such as are drunk with lawful things as some that so glut themselves and so pamper the body that they make themselves unfit for any duty many waste and consume themselves this way Bodies and Goods yea Souls and all Others also are so curious in their meats as that nothing can please them nothing's good enough for them yea are more angry for any want this way then for any sin in themselves or others they have fat Bodies but lean Souls O think they this is a goodly life but indeed it is a swinish life fitter for beasts then men most unseemly for a Christian So for Apparel they that follow every new fangled Fashion and are so proud and costly and so over curious as they spend no small time in trimming themselves taking no care to trim their Souls with Christs Righteousness and Spiritual Graces How are they to be reprehended What painted Sepulchres are these may not an image have gay clothes put on yet how many spend their precious time and goodly patrimonies about this vanity So for Recreations some are so mad on them as they think and speak of nothing else as if they were set here to eat and drink and rise up to play thus spend they the greatest part of their time 3. Let us therefore pare away whatsoever super fluity hath been in us in these things and learn soberly to use these mercies as the Gospel teacheth us so as thereby we may ever be made fitter for our duties and to serve God and that they may be as a staff in our hand to help us on in our journey and this is to walk pilgrim like be we more careful in feeding clothing and making merry the Soul For the latter namely profits we must also be sober both in getting and keeping them We must not onely use no unlawful means to get the world but use the lawful means moderately not setting our affections upon the world or being too earnest to compass it filling our selves with too many businesses and following the same too eagerly lest we neglect good duties or be hindred from doing them as we should 1. This condemns those that use flat unlawful means to get the world swearing lying deceiving oppression usury false weights and the like These pull a wâ— upon themselves besides that they heap up but chaff which the wind of Gods wrath will scatter God is an avenger of all such things O what reckonings do these multiply against themselves What answer shall they make that sell their souls to hell for pelf 2. This condemns not those onely that get thus but those that follow the world so eagerly as they minde nothing else of which sort most are all day long nothing but of the world no Prayer no hearing of the Word they think and talk of nothing else but the world Lords days and all they think Prayer would be an hindrance they savor nothing but of the earth they make more account of their old Shoes then they do of a Sermon they prize not such things when they are called to the Wedding Feast they have Farms and Oxen to hinder them or if they come all runs over for they be full already or as the Pharisees mock at that they hear or if they hear with joy the thorns worldly cares quickly choke it O this world undoeth most men its an enemy but not of it self but by reason of our sottishness and drunkenness that cannot moderate our selves but take too much of it and wound our selves many ways What will it profit them in the end to have embraced this strumpet she will serve us as Delilah did Sampson deprive us of our strength and give us into our enemies hands and as Jael the Wife of Heber did by Sisera thus will she serve her favorites 3. Learn we to be wise indeed laying up a treasure in heaven and laboring for meat that endureth to everlasting life For what will it profit a man to win the whole world if he shall lose his own soul O that Gods good servants should be so incumbred with the world O that that these base things should beguile and ensnare those that are born from above to the hope of so great glory Many good Christians are half drunk they are unfit for good duties cannot minde heaven from Monday morning till Saturday night and it is well if they be sober on the Lords day many be not but let both their hearts and tongues be employed on the world who yet count themselves Christians O what excellent Christians would some be were it not for the world but how doth it mar many keep them from good duties weigh down their mindes its that wherewith they are too easily beset O let 's winde up our plummets as the clock-keeper once every day keep our mindes from being weighed down with the world we must set apart some time to draw up our minde especially Saturday night not letting them down all the day following We must so use the world as not to run into evil for it neither to neglect any duty to God our Souls our Families our Neighbors the Poor or any other we must use it to further us as the Pilgrim doth his staff Learn we to prize Spiritual graces which are the onely current coyn in the Countrey we are going to yet is not the seeking of Gods Kingdom the way to hinder us of that which is meet but rather the onely furtherer would we have more then will do us good But if we shall have less of the world are we not more then enough recompenced if we shall have more peace of Conscience more credit here more favor with God more joy in death Hope to the end for the grace c. This is the main Exhortation to constancy in the Faith to the which the other two former Exhortations served as furtherances others read the words
are married by the Lord and none can divorce them Therefore if any man seem to have the one and not the other he hath neither in truth If therefore any leave evil and do not good or if any do some good and hate not all evil he is but an hypocrite For the order here used he sets renouncing of our lusts first before imbracing of holiness men put off their old rags ere they can put on new apparel purge the stomack of ill humors ere they take good nourishment dig up the weeds ere they sow or set herbs so in this case Where therefore there remaineth the love of any lust or sin there is no true grace in that heart neither will any grow till that be rooted out God will not plant any of his grace there till the Devils planting be pluckt up Many think they be Christians and do many things well though they keep the love of some sin no mark the love of grace and goodness and the love of any sin cannot be in one heart they are so contrary the one to the other therefore while thou livest in any known sin and lovest any lust as sure as God is in heaven thou art an hypocrite and let me perish if there be one dram of true grace in thee but thou standest in the state of damnation Therefore renounce and bid adieu to thy lusts and seeing you make a profession and do many things will you lose heaven for your lust for one sin so run that you may obtain lose not heaven for a little make either something or nothing of thy profession banish from thee all sin that God may work some true grace in thy heart In your ignorance He fathers their following of lusts on their ignorance and ignorance is the cause and root of a wicked and bad life For till men know the will of God out of his Word how can they do it and what are we prone to by nature but to all the evil in the world Therefore the devil labors by all means to hold people in blindness of all books hath most been an enemy to the Bible and to sincere and diligent reading and preaching the Scriptures for were those away he knows all iniquity must needs abound as there did in Popery when people were nuzled up in blindeness O what abundance of sin was committed but it did not so much appear because they were in the dark and the light of Gods word discovers sin which was then very rare As if one come into an house at midnight he â—ees no faults but when the morning comes then he sees a number of things out of order so in this clear light of the Gospel we see the wickedness that then appeared not in the dark Whether will not our nature run and whether may not the devil and world lead one when he hath no eyes to see whether he goes The blinde eats many a fly and a man may lead a blinde man into the deepest pit As the Raven first picks out the Lambs eyes and then kills it at his pleasure when it cannot see to escape away so doth the devil by people Ignorance is often compared to darkness and they that go in the dark often stumble fall and hurt themselves Sampson when blinde was led to any thing as to grinde to make Sports c. 1. This teacheth us to desire that the clear light of the Word may shine more and more brightly into all places of this land for there are many places that have either no preaching or else very seldom So as for want of knowledge people wallow in a number of lusts most fearfully the Lords day most grievously Profaned preachers slighted c. 2. Every Minister is to endeavor to the utmost of his power to bring their people to the knowledge of their duty that so they may be either truly converted or at least hereby restrained 3. People are to labor for knowledge else they must needs be captives of many lusts Think not as many do because ye are poor and not book-learned therefore you shall be held excused many think their very ignorance shall be a good plea because they know nothing God will hold them excused Is light come into the world and shall mens sin their ignorance hold them excused its otherwise 4. All parents are to have a special care where and in what Towns and houses they place their children they must place them where they may learn to know God to discern between good and evil and if it prevail not with them by and by yet there 's hope it shall lie as seed in their hearts that will shoot up in time But how can he say In their ignorance seeing they were well instructed and expert in the Law having it read among them daily and had they not good knowledge in the Law and in the Prophets True yet he justly calls them ignorant 1. Because though they were so cunning in the Law and Prophets yet they knew not Jesus Christ the end of the Law and so the sum of all 2. Their knowledge was onely in their brain and not effectual in their hearts to renew and reform them but they were carried away by their lusts notwithstanding of their knowledge 1. Then all the knowledge in the world without the knowledge of Christ Jesus is nothing If a man could measure the heavens tell the number of the stars had skill in all Arts and Sciences whatsoever yet without the knowledge of Christ it were vanity Paul knew much being brought up at the feet of Gamaliel But he counted all things else loss and dung for the excellent knowledge of Christ Jesus He desired to know nothing but Christ Jesus and him crucified If a man were the wisest in a County to arbitrate and compound controversies yet all this were nothing without the knowledge of Christ. 2. All the knowledge of the world if it reform not a man is but ignorance So much a man knows as he obeys That is not knowledge that is in the brain but that which soaketh down into the heart and transformeth a man into the similitude thereof so much men know as they mortifie their lusts He that lives after his lusts let him have never such store of knowledge he knows nothing yet as he ought to know what if a man know he should not Swear Lye commit Adultery c. yet doing these is he any whit the better Is he not rather much worse Yea the Devil himself hath more knowledge then any man The world wonders many times to see men of great knowledge do such and such things Alas Knowledge and Conscience are two several things and often sundred in the subject 1. Then let no man boast of his Knowledge Many love to hear themselves talk but look what power they have over their lusts what mastery over their affections 2. Do not we
peril of Damnation which is a fearful Abomination They have indeed need of unwritten Traditions to shore up a number of points of their Religion or else they would fal to the ground for all the written Word of God as having no authority from thence But what a Religion is that which must thus be maintained without the Testimony of the Scripture we must learn to detest all such Traditions else what a Flood-gate should we let open to let in all Errors and uncertainties without end Yea were this granted every dream of a Fryers brain and any old Custom would be imposed upon the people for a Law Cursed be they that adde to the All-sufficient Word of God God will adde to their plagues 3. The Text it self It s written where In Leviticus 11. 44. 19. 2. The Word is the Rule the written Word the Canonical Scripture that onely There are other Books called Apochrypha usually joyned with the Bible which are not Gods Word nor of equal authority of the same but are the writings of men of good men and have also good use some part for the helping out of the story of that dark time from Malachi to John the Baptist and other parts for instruction in good maners and to a godly life and are therefore to be read of us yet were not they written by any Prophet are not Originally in the Hebrew as all the Old Testament is but in the Greek neither were received of the Jews to whom were committed the Oracles of God for which they were not blamed of our Savior Christ as questionless they should have been if they had done amiss Further we finde no Testimony of our Savior Christ Evangelist or Apostle cited out of them They have also their weaknesses and imperfections and the best parts thereof savor of a man and have not the majesty and weight of Gods Word Therefore are they not sufficient whereon to ground any part of our Faith or to say This is true foâ—so it s written in such a book No but to read them and try them and where they consent with the Word then say its true not because it s so there but because the Scripture approves it where they jar from Scripture there are we to leave them we must walk in a middle path wisely and soberly as not to match them with the Word of God so not to reject them as some have done for that they observed others magnifie them too much hereby running into a contrary extremity As nothing makes a handmaid so much despised as when she is set in her Mistresses Chair so long as she stands as an handmaid all like her and say she becomes her place well So when the Apocrypha is equalled with the Scripture it is justly to be disliked when made to serve it of good use It is written But he tells not where because they were so well acquainted with the Scripture as they could straightway say Oh we know where it is It s written in such a Book such a Section This sheweth how cunning we should be in the Scriptures and every part thereof reading them diligently as by our selves so with our Families and great cause We have a corrupt heart within us therefore had need have the Word dwelling in us to subdue it We have plenty of duties therefore had need of plenty of knowledge in the Word we shall have plenty of strong and subtile temptations from the Devil and World and therefore had need to be ready herein to resist them Herein must we meditate day and night that we may observe and do and prosper that we may be as fruitful trees that we may become wise in all our ways yea wiser then our Enemies then our Ancients This is unto Gods Children a storehouse of all good things its Food to nourish us Armor to defend us a Light to guide us an Apothecaries shop containing all things for meat and medecine for the food and health of our Soul Purgations to purge out our sins Cordials to comfort us Preservatives against every poisonful temptation of Satan Herein is our Fathers Will wherein are our Legacies in every leaf and line some good 1. This condemns the Church of Rome that make it a deadly sin for the people to read any part of Scripture one of them saith He thought it was the device of the devil that the common people should read the Sriptures which might make all loath their Religion for is it any thing else but as thieves which blow out the candle that they may not be seen 2. This condemns those amongst our selves that say It was never merry world since every Plowman and Weaver could talk of the Scripture and that the world was far more quiet before these be noâ— led by the Spirit that Moses was who wisht That all the Lords people could prophesie and the Apostle Paul who often speaks of the encrease of knowledge 3. This condemns the woful carelesness of most people that regard not to read the Scriptures and therefore are exceedingly ignorant therein so that if a Minister quote a place he had need name both Chapter and Verse nay if it be amongst the books of the Old Testament yea some Epistles of the New they cannot tell whereabouts to finde them but are often fain to turn to the Table of the Book Rich men are so mad of the world that they can finde no leisure Mammon is so mighty with them as God and his Word have no time with them And might they not finde that in one leaf of the Bible whereof if they could make use it would profit them more then the whole world Some are all for the world out of one business into another others can finde leisure to play at Tables Cards Bowls c. or to stand in shops two or three hours spending the time in idle discourses and unprofitable frothy talk if not in hurtful slandering and backbiting their neighbors and reproaching the servants of God who yet can finde no time for the Word Others are very cunning in their Statute Books but not so in the Scriptures As for the poor because they be poor and not Book-learned they think it concerns not them or that God looks for any such thing at their hands and therefore are as ignorant as if they lived in Turky altogether without fruit as the fig-tree whereunto our Savior came foolish and carryed away with every temptation and all for that they meditate not in Gods statutes They live ignorantly and loosly and dye blockishly and miserably yea and they perish worthily for that being offered a guide to take them as it were by the hand and lead them through this wilderness this narrow unbeaten path from all by-ways and bring them to Heaven yet will not entertain the same If the King should send a Letter to any of his Subjects and they would not vouchsafe to open
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
to set on to Religion O these Puritans are the vilest persons in the world even as the name of Hugenot in France was enough to help one to his death But let such take heed believe not all its malice speaks So take heed we believe not all we hear of particular Ministers and Christians some slandred one way some another Is this a new trick or rather is it not the old course of Satan to raise up such things to hinder men if he could from profiting by their Ministers or set men off from the profession of Religion It s more to be wondred that he raiseth not up ten to one therefore never condemn them in your hearts till you have tryed them Do them that equity ere you believe it ere you report it ask and expect if they have so carried themselves as they have deserved to be wel thought of before Is it not therefore a grievous thing that even such as profess the same truth and that have also good things in them hearing an ill report of their Neighbor Christian shall be too ready to believe it and report it to others but I hope saith he it is not true and so he tells it to another and so it encreaseth like a Snow-ball who should rather have stopt it when he heard it first and have used means to have come to the truth Verse 20. Who verily was fore-ordained before the foundation of tbe world but was manifest in these last times for you Verse 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God HE proceeds to speak of Christ as of one of whom he cannot make an end of speaking and describes him 1. By his Antiquity 2. By the time of his taking flesh and the reason of it He was fore-ordained before the foundation of the world there 's his Antiquity He was manifest in these last times for you there 's both the time and reason of his Manifestation Those for whom he was manifested he describes also 1. By their Faith in God 2. By the means whereby they did attain thereto namely Jesus Christ where 's shewed both why they did for the time present and might still also believe and hope in God namely because he raised him from the dead and gave him glory both which were for our good Who verily was fore-ordained before the foundation of the world Here the Apostle prevents an Objection He had said they were redeemed from their vain conversation which they had received from their Fathers by Christs Blood why then belike might they have said our Fathers lived and dyed in their sins and in their vain conversation or else they had some other way of being Redeemed and Sanctified and so God had no Church in former times yet saith the Apostle God had his Church among the Forefathers and such as were Redeemed Justified and Sanctified as well as we and that also by no other way then we for Christ though he came not in the Flesh till these last times yet he hath been the Savior of the world from the beginning in Gods counsel and the efficâ—cy of his death and merit So that first he answereth what they might have doubted of their Fathers and then shews Christs Antiquity that they might see he was not a new way devised of late and that after Four thousand years it came into Gods minde thus to redeem mankinde Oh No saith he it was ordained before the world and hath been in force in all times And this he speaks the rather because we are ready to suspect Novelty neither can we freely fasten our Faith upon any new devised way He tells then they may freely rest upon him as being the ancient way of Salvation But was manifest in these last times for you He adds these words to stir up their hearts to more thankfulness and duty who being so unworthy should yet have the vantage of all the Fathers Christ was but promised to them he was performed to themselves Now its worth much thanks to have a benefit promised of God who is so sure of his Word and to us so unworthy but then it deserves much more thanks when the benefit is performed Who was fore-ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained before The word signifieth foreknown as it s elsewhere rendred to shew that Gods foreknowledge is not idle nor separate from his Decree and Will as some think Now that Christ was ordained before the World he was he that was foretold by the Prophets signified by their Sacrifices promised to Abraham The seed in whom all the nations of the world should be blessed so to Adam The seed of the woman shall bruise the head of the Serpent yea he is termed The Lamb slain from the foundation of the world neither is this all He was ordained before the world Whatsoever God brings to pass in time as nothing nor the smallest or most casual thing but comes to pass by his Providence that he decreed beforetime for nothing comes to pass without Gods knowledge for then were not he infinite in Wisdom nor without his Will for then were not he infinite in Power How could this be seeing there was no need of Christ till after the world was made and man was the last creature that was made and that in innocency Was the remedy ordained before the malady The remedy was ordained before the misery was but not before the misery was foreknown to be Thus was the Lords order He before all time set down this to glorifie himself How In the Salvation of some of mankinde and condemnation of others Well how could he bring this to pass he decreed to make man male and female and to make them holy he decreed also to leave them to themselves that falling he might make a way for the glorifying of his mercy and justice which if man had continued righteous had been stopt up then he decreed to give his Son to redeem the vessels of mercy Now for his decreeing of Adams fall let it not seem strange he did not onely foresee but decree it yet so as he is altogether free from any fault thereof God Man and the Devil had all a hand in that action yet man and the Devil most guilty and the Lord most free as may appear partly by their diverse ends that they aymed at and partly by their maner of bringing it to pass Their ends God aymed to glorifie his mercy in saving some and his justice in condemning others a good end The Devils aym was to strip the Lord of any creature on earth to serve him and to overthrow all mankinde Adam and Eve they listened to the Devil counting God as it were a lyar that had threatned them when there was nothing so and envious of their good estate therefore thought without him to thrust themselves up into his seat and make
abominable in the sight of God So impure that we cannot cleanse our selves nay nor desire it conceiving that even our uncleanness is purity and becomes us well So as all the water in the Seas all the help of Men and Angels cannot help us it must be the mighty work of God alone as the very water in Baptism teacheth us This should humble us and make us desire speedily to be cleansed which is by the Blood of Christ Jesus from sin past and from the taint of nature by the Spirit of Sanctification But how few are thus affected how few take knowledge of their uncleanness and that sin doth so defile them 1. There are even open prophane ones which yet seek no washing but refuse it yea think themselves clean enough yea hate them that wallow not in the mire as themselves thinking strange to see any cleanse themselves by the Word and Prayer yea think them strange that will not go on in their filthiness by companying and joyning with them 2. Civil persons can see no such thing therefore few of them are cleansed because few finde themselves leprous and desire to be cleansed let such take knowledge of their uncleanness yea let the civilest know that if they be not born again of water and the holy Ghost they cannot see the Kingdom of God Seek therefore to be purged in time that you may please God and see him for without holiness none shall see him He onely that hath innocent hands and a pure heart shall enter into his Tabernacle else person service and all is loathsom to God and what should such a man do living And the servants of God that are in some measure purged must desire to be more purged of these evils that cleave to them and prevail so much over them and defile even their best duties Your souls Hereby he means the whole man both Body and Soul for God sanctifieth throughout and there the body is Sanctified where there 's Sanctification of the Soul as from which comes the Sanctification of the Body In obeying the truth The Word of God is the outward instrument of our cleansing Thus were Zacheus Mary Magdalene and the Goaler thus also are we sanctified The Law pulling down the Gospel by degrees lifts up working an high prizing of the remedy vehement longing after it at last some perswasion which Faith unites to Christ whereby guiltiness and sin is pardoned in Christs death and corruption being taken away the grace of Sanctification is given which Faith sucketh from Christ the fountain of life so that as he that is out of Christ can do no good so united to him we receive sanctifying grace therefore Faith is said to purifie the heart namely by uniting us to Christ and the Word is the instrument to work Faith Besides the Word purgeth thus not onely setting before us as in a glass all our faults and what we should do but it worketh in us care and conscience to be obedient 1. Therefore thank God for the Word the instrument of purging Where it is not all lie in the mire O how we should desire the free passage of it 2. If we see our children and servants defiled we must bring them to the Word and pray and wait thereon 3. For our selves we are to try whether it hath been effectual to wash us both heart and hand if yea then there 's comfort it hath obtained the right end if not but that we remain in our filthiness or in any part of it willingly it s a fearful sign Many have been cleansed by it what hath it purged us of Hath it washed our mouthes from swearing lying our hands from wrong our eyes from wantonness our hearts from the love of all sin our master sin especially as Zacheus They obeying the Word their Souls and bodies were purged thereby else they could not This is better then Sacrifice and disobedience is that which the Lord cannot away withal but will grievously punish All the stir is about obeying the truth for men can be content to hear but to obey is death O how would the Word purifie men if they would obey it its just with God to take away the Truth from us because we obey it not Truth The Word is called Truth not true onely but Truth the Truth nothing but Truth and in matters of God and our Salvation all the Truth the rule of Truth 1. Then Traditions contrary to this are lyes and whatsoever else 2. It s Blasphemy to speak against this Truth or any part of it 3. Let Gods poor people get the Word on their sides humble persons get a promise and stay upon it against all contrary temptations They are lyes the Word is the truth yet they suffer themselves to be more carried away with a temptation of Satan or that riseth of their own unbelief then they are comforted by three or four plain promises of Gods Word 4. Let the wicked that make such slight account of Gods threatnings know that they shall prove all too true for them they shall not be held guiltless and they go in danger of all Gods wrath and curses every hour and hang over the pit of Hell c. These things move not but the Word ought to make their hearts ake and tremble as who shall one day finde whose word shall stand theirs or the Lords Through the Spirit The inward worker is the Spirit without which all will be in vain It s the Spirit that worketh all from first to last opens the understanding works Faith and then conveys power from Christ to dye to sin and live to righteousness without him we shall have but binde eyes ears stopt no hearing ears he opened the heart of Lydia We must not then trust to our selves or our wit learning and parts but acknowledge the very best thing in us the wisdom of the flesh to be enmity against God Nor must we trust to any Preacher in the world for its God onely that giveth the encrease but ever come in humility calling upon God both on our own and the Preachers behalf that God would give us his Spirit to make all effectual that through him we may understand believe and obey Unto unfained love of the brethren Hence note 1. That till a man be cleansed by the Spirit of Sanctification he is not fit to do any good no not for love for the heart must first be emptied of the love of all evil ere the love of any good can take place The garden must be rid of weeds and stones ere we sow and plant For those therefore that declare by their loosness that there remaineth the love of some lust in them it s as sure as God is in heaven for all the countenance they make of Religion and shew of profession and good things there
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
of us so frail are we shall never live to the end of it and therefore are to make the best use of that we shall hear In the latter end of the former Chapter he had spoken of Regeneration whereof he was perswaded many of them were partakers now he perswades them to declare and honor that state and calling by a life answerable even an holy conversation both in their general and special callings renouncing the sins and corruption from which they were called and which became not new persons and performing all the contrary good duties beseeming them that are called to the state of grace and hope of glory This whole Chapter contains Exhortations some general to all Christians from the beginning to the thirteenth verse some special from thence to the end In the three first Verses he exhorteth as well to the laying aside some faults as the performance of a most necessary duty The faults to be avoided and abandoned verse 1. The duty to be practiced verse 2. Whereunto is annexed a Reason why they should so earnestly long after and heartily embrace the Word of God even because they had already found some benefit thereof yea the special goodness of God thereby verse 3. CHAP. II. Verse 1. Wherefore laying aside all malice and all guile and hypocrisies and envies and evil speakings Verse 2. As new born babes desire the sincere milk of the Word that ye may grow thereby Verse 3. If so ye have tasted that the Lord is gracious WHerefore laying aside c. Sundry things may be hence observed in general 1. That Regeneration and the love of sin cannot stand together it must needs be accompanied with a new life This is the end of our new birth The life of a Regenerate man must be a continual practice of mortification and study to please God this may be seen from the dependance which this hath with the former Wherefore laying aside c. as if he should say Seeing you are Regenerate and God hath done so much for you as thus and thus therefore we must lay aside c. 1. Here 's reproof for those that bless themselves as if they were Regenerate and Believers who do yet still live in their old lusts Do Vines bear Haws and Brambles do men gather Grapes of Thorns 2. Admonition to all that have proof of this work of Gods special grace in them which Man nor Angel could not have wrought and which is given but to a few that they labor to shew forth their thankfulness by renouncing all evil and setting themselves on the contrary duties to please God 3. Comfort to them that do thus They may rejoyce in the assurance of their Regeneration they have cast off the work of darkness put on the armor of light 2. That there 's no perfection here to be attained for men cannot lay away that they have not but that they have even the best have remnants of the old man they have sin dwelling though not reigning in them they are sanctified throughout but not perfectly so that though it be true That he that is born of God sinneth not it s also That if we say we have no sin we deceive our selves and the truth is not in us God will have it so to humble us and exercise us in his Word Sacraments Prayer c. 1. This condemns all such monsters as challenge any perfection or purity here whereof have been sundry sorts raised up by Satan at all times as the Pelagians Catharists Caelestians Donatists Anabaptists Libertines Family of love c. a dangerous Opinion 1. To puff up with arrogancy while they look for inherent righteousness to come to heaven 2. To drive such into desperation that feel the corruptions of their hearts rebelling and cannot be rid of the same which yet was the case of Paul himself We are at the best unprofitable servants and while we live shall for many things stand in need to make this Petition Forgive us our trespasses 2. This must not yet quail or discourage us from this Spiritual combat but rather set us on work more carefully for though we cannot overcome in all yet we may prevail much and though we shall have cause to say with Paul O wretched man that I am c. yet we shall also have cause to say with him I thank God through Jesus Christ and though we shall have cause to grieve that we can get no more mastery yet we shall have cause to rejoyce that we have attained to that we have wherein though we have gone on but slowly yet sincerely Original sin is not a cistern if it were we would never leave till by the grace of God we had emptied it but it s a spring when we have pumped out all we can at night at a Fast at a Sacrament yet it will come in again quickly there will still be more whereat notwithstanding we must not be discouraged and give over but out with all again for the longer we tarry the fuller it will be therefore we are to set upon it both quickly and continually 3. That it s no easie thing to be a Christian it s no plain nor easie life or work but a very difficult sore and painful life for a man to renounce those sins which be so neer to him and he so wonderfully given to to deny himself and take up his cross therefore we are bid strive labor study give all diligence hereunto mortifie our earthly members pluck out our right eye cut off our right hand c. so many affections as be within us so many armed soldiers we have to fight against therefore is our life compared to a warfare as who are to fight against three sore Adversaries the Devil the World and our own Lusts the worst of all O how hard it is to resist the multitude and example of the vulgar and most how hard to despise the baits of unlawful Honors Profits Pleasures how hard to overcome the contrary troubles for well-doing how hard to resist the Devil but chiefly our own corrupt heart is a rebellious traytor subtile and wicked which few overcome and great is their reward which doovercome 1. They that finde themselves in an easie way are not in the state of grace It s easie to follow the course of the world and our own will but he that doth thus is in the broad way but to deny these and obey God we shall finde hard it will cost much labor many prayers sighs tears much hearing meditation partaking of the Sacrament and the like 2. For them that wrestle and finde themselves beset and therefore are fain to take pains let such be of good comfort this is the way to heaven be not discouraged go on the work is hard but the crown and reward is wonderful eternal 4. That under those corruptions here named all
each of other we must love our Neighbor as our self and do to him as we would be done to we must not lye one to another seeing we are members one of another as it were monstrous in the natural body to see the hand beguile the mouth c. and yet how common is this sin how doth one spread a net for another not caring how they come by their goods so they be once masters of them The buyer should look to himself his eye is his Chapman he should have had more wit Thou shouldest have looked to him and God will say to thee thou shouldest have had more love and more honesty Yea plain dealing is best but he that useth it shall dye a beggar This proverb was never framed in an honest heart but in an unbelieving and prophane heart It s as much as if we should say men should speed the worse for obeying God and they that dishonor him most shall speed best at his hand We must maintain our charge and except we use our wit and the best shifts we can we shall not do it Saith not the Scripture A man cannot be established by iniquity Hath not our Savior promised that if we shall in the first place seek Gods Kingdom all other things shall be added unto us we shall have that which is meet and Gods blessing withal and that 's better then never so much with his curse an ill conscience and the loss of our Souls God will rifle in it and scatter it at his pleasure What if we get not so much or so hastily as they that care not what they do and yet God often crosseth such and hath ways to defeat them as to bless his servants A Thief robs by the High-way he steals Twenty pounds sooner then an honest man can earn Twenty pence what then would the true man change parts with him when he sits quiet on his Loom or is threshing in the Barn without fear whereas the other hath the Countrey raised after him and being apprehended is haled to the Goal thence to the Bar and Gallows whose part is best There 's no less difference between goods well and ill got All This is added to shew lest any should think none but guile in great matters or measure forbidden here that there 's a through-Reformation required Therefore it will not serve any mans turn to say My shop is not so dark as others I mingle not my commodities so much as such and such I never deceived in any great matters All guile must be abandoned of a Christian that cares for his Soul A Christian must shew forth the truth of his Christianity in his particular Calling in his shop Buying Selling c. that men may take his word and believe it as if they had seen it with their own eyes yea count his words as good as a bond that they dare rest on his faithfulness that he will not deceive O some smile at this as if there were none such I hope there be some its pity they be so rare It s but that every Christian should do and must if he will honor his profession and do as God requires And hypocrisies Not that grossest as I take it that our Savior Christ condemned in the Scribes and Pharisees and that which is so common in the world that come to Church and place all their Religion in Ceremony and make no account of the power of any part of it in their lives and yet of this hypocrisie Gods servants have remnants whereby oftentimes they draw nearer to God with their lips then their hearts their knee is bowed when the heart is not humbled the tongue goes when the soul mourns not unto God But this chiefly is meant when a man is willing to be better thought of then there is cause when he hates sin indeed but not so much as he would seem so loves good hath some care in his Family c. this often befals good men and is for want of setting our selves in the sight of God nakedly and looking to him with whom we have to do Now he seeth what and how we do so that we are to lay away all approving of our selves to men that is not joyned with as narrow a care to approve our selves to God that seeth our very hearts and let us rather do more then is thought of us or then we desire should be thought to be in us then less that if we deceive the opinion of men it may be in the better not in the worse And envies Of this I have spoken in handling the Ninth Commandment It s a bearing ill will and wishing hurt not for any hurt done to us but because another man prospers or doth or is accounted of better then we would have him or we our selves are therefore we seek to disgrace him cannot abide his commendations labor his ruine Thus Cain against Abel the Scribes and Pharisees against our Savior Christ. This is forbidden by the Apostle and reckoned of him among the fruits of the flesh The more a man clears before men his innocency the more is the envious mans envy fed whereas were he found blame-worthy this would stanch it Lay away all envy save emulating the grace of others I mean so far as to strive to reach and exceed them therein and all good fruits thereof And evil speakings Namely against our Neighbor in slandering backbiting reviling c. whereof also I then spake at large Whoso bridleth not his tongue how religious soever he seemeth his Religion is vain Le ts desire therefore and pray the Lord to set a watch about the door of our lips The tongue is a slippery member as little as it is it may do much good if well ruled much hurt if otherwise an evil tongue is compared to Fire a Razor Coals a Sword these things must be laid aside not to put them on again at any time as men do their work a-days clothes but as Joseph laid away his Prison garment when he went to Pharaoh at no time to put them on any more As new born babes c. Having prepared the ground he now comes to sow the seed and having purged the stomack of ill humors he comes to prescribe wholesom food namely the word of God which he would have them seriously and heartily to love and long after and the Ministery thereof being that wholesom means of nourishment that God hath ordained to this end that they might grow and encrease from grace to grace thereby till they should come to the full measure of their Sanctification which they were to attain unto in this life So that in this verse we have the Affection the Object and the End or 1. A duty required namely to desire after the Word of God which is set down by a similitude from children new born and 2. How the Word of God is described namely from the
nourishing nature thereof it s called Milk the purity its sincere Milk and the end thereof that they might grow thereby He had before willed them to lay aside all malice c. now to desire the sincere milk of the word Hereby implying that The Word of God cannot thrive or prosper in an unsanctified heart neither can a man either affect it earnestly desire it or truly delight in it as long as he lives in any one sin For 1. The Word of God is holy and will not abide in an unclean heart no more then Rose-water will keep good in a musty or foul vessel 2. It crosseth all our sins and corruptions whoso therefore loveth any one sin cannot love the Word Hence it is that so few affect the Word soundly even because it crosseth that which they love and so few grow by it because their hearts be defiled with some sin Therefore let us abandon the love of all evil and sin from us if ever we mean to finde the Word sweet unto us or to prosper thereby so far doth any man profit in the love of Gods Word as he profits in the hatred of sin The best nourishment taken into a corrupt stomack yet nourisheth not so it s with the Word The most come to Church with hearts over-grown with rank weeds more or less therefore cannot the Word thrive in them and so the carnal people of the world receive no benefit after long preaching and they that have good things in them yet when they suffer some corruptions in themselves to wax too rank do not thrive in grace The duty required is As new born babes to desire the sincere milk of the word so being much conversant both in the hearing and reading thereof The desire that new born babes or yong children have after their Mothers breast is 1. Earnest 2. Constant 3. Impartial Such must ours be towards the Word 1. Earnest the new born babe hath not only an aptness to suck at the first but makes aym at the dug wrings and turns the head and gapes which is the wonderful work of God nay desires it so earnestly as it will cry for it yea and if it hath it not nothing else will still it and after it hath been accustomed thereto no dancing rocking or gingling will still it but the Big it must have and that satisfieth it Such must be our desire to the Word an earnest fervent desire so as nothing can satisfie us without it but we esteem it above all both profit and pleasure Such as be new born do thus desire it and no wonder for it made David wiser then his Teachers his Enemies his Ancients It makes us wise to Salvation its able to save our souls it s the instrument to convert to build up to teach instruct convince correct c. and to make perfect to every good work Every part of it is so holy and profitable the Promises so comfortable the very Threatnings also able to subdue our rebellious Corruptions and the Instructions thereof to teach us the way we have to walk in O there can be no part thereof spared 1. This condemneth those that have no desire at all to the Word had as leave be at home as thereat no Sermon but for names sake that care not to come to the Word or if they come for company or fear of the Law yet it s without any appetite or desire and therefore they come no more then they must needs for shame or danger Tell whether Papists or others amongst our selves that care not for the Word of profits or pleasures they like it well but as for a Sermon they have no appetite thereto finde no savor therein some had rather be with their Oxen and at their Farms some at Bull baiting or some Play some had as leave be in the Churchyard as in the Church love the Word as one would love a Prison This is a certain sign of carnal persons dead in their sins as if a childe after it were born or at any time should lie a day or two and make no aym for the Big would not every body say it were dead Many other would seem to desire Preaching and wish they had a good Preacher but in the mean time it troubles them not they seek not to compass it nor mourn for the want nor will they take pains to stir abroad to hear elswhere till they have one of their own Certainly these men have no life of grace in them if they had they would not onely wish for it but earnestly desire it Doth the childe onely sometimes make aym for the big No but if it be well it will cry for it These profit accordingly when they hear because they hear not with a desire others can be kept from the Word by every trifle and wonder that others are not For this sin of the contempt of the Word God may justly visit the Land as he doth every year with one Judgement or other and why rather then for this mother sin and great unthankfulness for this most precious and invaluable Jewel 2. It may comfort those that long after it and so earnestly desire it as nothing can please them without it a fair house fertile ground wholesom ayr a good farm all this gives them no content without the Word which should sweeten and teach the use of all O if they had thought they should not have had the Ministery of the Word they would never have come there and now labor by all means not coldly but with endeavor to compass it going where it is till they have it taking great pains about it hot and cold in winter and summer a good sign of health of such as are alive born again when men are not held away by any small occasion are never so glad as when they are at it never so grieved as when withheld therefrom These be they that shall profit 2. Constant A yong childe having newly suckt is quiet a while but by and by will desire the dug and cry for it again and ever and anon must be sucking So should we always be desirous of the Word still hungring after it Regenerate persons or true Christians desire it again and again for why they seek so much to know that they desire still to hear more they finde their Faith feeble therefore desire more still that it may be strengthened They finde many and strong corruptions therefore they would hear that which might subdue them they finde many doubts and much weakness therefore they desire to hear still as often as they can and all too little therefore they think the time long from one Sabbath or Exercise-day to another 1. For them that care not how little they hear with whom once a Sabbath is full enough once a moneth for a need yea once a quarter would serve the turn It s a sign of clung and starved
souls for as they that be in health must eat oft so they that have spiritual health in soul must hear oft Therefore they that loath and are weary of the Word it s a sign of sick souls having no Stomack to this food it s a sign they are dead at the heart 2. For those that feel an appetite from Sermon to Sermon and to hear oft it s a sign they see their wants and finde the goodness of the Word 3. This may stop the mouth of barkers at such as go to the Word Why were you not at Church last Sunday must you go again to day must you go on the week day too Why know ye not that growing persons eat oft are often hungry They are growing and therefore that they may grow more must use this means they that see no wants in themselves a Sermon now and then will serve their turn 3. Unpartial As the childe cares not whom it sucks rich or poor so the milk be good so must we not look at the man or at his outward appearance so as he deliver the Word of God soundly truly and sincerely that it may appear good milk Many look upon pomp and outward complements so as they set light by the Ministery of them that want them counting them plain men simple men to see to let such know that not painting of the Cask makes good wine These being the duties of the people thus earnestly constantly and impartially to desire the Word of God by the way in a word Ministers must learn their duty and how to carry themselves 1. As the People be the Children so Ministers be the Nurses therefore they must be no dry Nurses then the people shall desire and miss but have full breasts that their Children may have enough to nourish them They must Study Read Meditate Pray that their breasts may be full as good House-holders they must have old and new for every bodies turn give every one their portion and as good Nurses that fear they shall want milk eat and drink spoon-meat more then they are willing so must we study against our ease to satisfie our spiritual Children not woo-meal our Children 2. Ministers as they must have milk enough so must they have love good store to lay out their breasts publiquely and privately upon all occasions as the kinde mother that sometimes a whole day together doth not pin up close her things but lets her breast always be in readiness 3. Ministers must have much patience that though the people some or all be wayward and take not the breast handsomly yea sometime fall out with the breast when it comes too fast and fall a crying as Children do They must I say have patience and wait putting it again in their mouthes though they cag and puke it up again Milk of the Word The Word is here and elswhere compared to milk as to wine and bread this being to the Soul as those to the body as in respect of the plainness of it to yong children which is therefore opposed to strong meat that is harder Points and Mysteries of Religion so especially for the nourishing nature thereof 1. Therefore they that may hear the Word and will not starve their own souls and are wilfully guilty of their own destruction They that take away the Word from any place pluck away the childrens bread and leave the people to perish for want of knowledge 2. Christians must desire it and hunger and thirst after it praying God to continue it and that of all punishments he would not send a famine of the Word The Soul hath a life as well as the Body bodily food will do it no good therefore the Word must be had 3. This also stops the mouthes of those that wonder at Christians because they hear oft they can never be content They did hear on the Sunday must they go on the week day too Did not you eat yesterday yet will dine to day again and no marvel for you cannot live without it no more can the Soul without the Word the Spiritual food thereof And though your Soul be a small feeder and little will content it indeed nothing at all because you have no Spiritual life in you yet the children of God that are alive must have it again and again We say They that are growing must eat oft and are hungry so must growing Christians hear oft It s also compared to milk for the sweetness of it nothing sweeter to a childe then the mothers breast so is the Word to a new born Christian. They that feel no sweetness therein their mouth is out of taste with sin as they also to whom it seems bitter contrarily they that finde it sweet pleasant delightsom yea every part thereof and to whom even the threatnings thereof are welcom as whereby their corruption may be subdued it s an infallible sign that they are Gods children Besides as milk is a general food for all Christians rich and poor so is the Word the common food of all Christians the means of their begetting and edifying the greatest must look for no other so neither the poorest none must neglect it it s the common food of all that shall be saved Happy is the Land therefore that flows with Peters milk and Davids honey they have the best Spiritual complexions that be fed therewith Sincere That is Pure Unmixt a borrowed speech from honey that is not mixt but sine cera without wax and it s so called not onely because its the purest thing in the world and therefore we oâ—ght to desire it the more earnestly but because there be such as will deal with the Word as Hucksters that sell milk and mingle it with water so some mix the Word with Errors and deliver it not sincerely whereof accordingly they were to take heed Hereof he had great cause to warn those Jews because there were false Teachers that labored to draw them from Christ altogether others joyned Law with Christ as if Salvation were not by Christ alone This was to put poison in the milk 1. This teacheth Ministers to preach the Word sincerely without mixture For matter all must be according to the Law and the Testimony and the Ballance of the Sanctuary so that they may boldly avouch thereof that Thus saith the Lord they must speak as the words of God and his Oracles And for maner it must not be carnal in humane eloquence and curious words of mans wisdom such teaching darkens the Word The Lord hath left us marvellous things in his Word and yet in a very plain maner He saith they be wonderful in one Verse and in the next That the entrance into them giveth wisdom and sheweth light So must Ministers deliver it in an holy kinde of plainness not mingling therewith carnal and fleshly eloquence
joyned to us so are we to Christ by believing in him and this is a real and true Union but a Spiritual one not that we are thereby united to Christs soul but to his body also and by his humanity to his Deity and by both to God the Father and the holy Ghost which is an admirable prerogative If any say How can this be Christ being in Heaven and we on Earth It is so by the Spirit on Gods part and Faith on ours Those joyn things far distant in place most nearly together If any say I cannot see nor comprehend how this should be If we cannot no marvel for its a great mystery which we are to believe and adore in our hearts The benefits hereof are unspeakable as the honor most glorious for by vertue hereof we that were as dead as blocks and stones draw spiritual life and Grace to become new Creatures to dye to sin and to lead a righteous life as the members receive sence and motion from the head and the Vine-branches sap from the root Hereby also we have title to Christ and all his good things He also bears our troubles with us and hereby our souls shall be as filled with Grace here so taken up to glory with him at death and the body remains united to Christ even in the grave by vertue whereof it shall be raised up a spiritual and glorious body to be glorified for ever And this is yet so much the more absolute and blessed a Union because its indissolveable No violence of Satan nor any other Enemy can break off the same He hath not therefore fastened us as stones into this building to be ever pulled out any more If they had been of us saith the Appostle they should have continued with us What God hath joyned together who can separate 1. This is for instruction to all that are believers and so members of this body stones of this building that they walk in their conversation answerable to such high Dignity to such an Union The Members must be like the Head the stones answerable to the Foundation as the Fruit to the true Vine Take heed they disgrace not themselves and their stock by bringing forth sowre fruit even of the wilde Olive of their own sinful and corrupt nature but mortifie the same more and more But how cometh it to pass that they which are graft into Christ should bear any sowre Fruit Even because there are some suckers of our own crabbish and sinful nature shut out and have through heedlesness and want of care grown apace and which we must pluck off by any means 2. Comfort to all believers O admirable priviledge to be joyned into one with Christ and with God! What grace or good thing can he stand in need of that is joyned to such a plentiful and living head He cannot but mortifie the strongest Corruptions overcome the greatest Temptations perform the most difficult Duties Such thou mayest draw from thy head but make no obstructions by sin Keep open the passages and by the Word Sacraments Prayer and other like means fetch Grace from Christ Jesus He also will strengthen thee and even in the fiery Fornace be present with thee and after take thee up to glory neither shall all the power of Hell ever seperate thee from him for though Hypocrites that hang on onely by the untemperated morter of outward Profession shall fall off thou that art saudered into Christ by the Spirit of God shalt never be pluckt off 3. To discard all those that profess themselves believers and stones of this building and yet have no life in them let such know they have no part in Christ nor fellowship with him 4. This should perswade all men to labor to have part in this blessed Union Till this be they are quite dead and have no more Spiritual Life then a stone hath If thou beest not united to Christ thou canst never have Life of grace here nor glory hereafter And if not a Member of Christ thou art a Limb of the Devil If not a Branch of this Vine thou art a dry withered stick for the fire of Hell If not a stone of this Building thou art refuse and rubbish to be thrown into Hell Q. But how should we become stones of this building A. By suffering the ax of the Word of God to cut off our knobs to hew and square us that thereby we may be humbled and mortifie all our sins and lusts for if there be but one sin in us unrepented of we are not fit to lie in this building And though all stones be not alike some bigger some less some more costly some less yet happy we if we be any true stone of this building let us now suffer our selves to be fashioned for it it must be now in this Life or never As there was no hammer heard about the Temple but all was hewen in Libanus so must we be hewen in this Life that we may rest in the Spiritual Temple for ever Having a house to build will we lay in a stone rough as it comes from the Quarry or a piece of Timber as it comes from the Wood much less will the Lord suffer any to be joyned into his Spiritual building till they be squared and hewen by his Word Therefore le ts be tenderly affected one towards another and build up one another and do all the good we can one to another not living to our selves or having hand in Contentions Rents Divisions which do so abound among Christians and that for toyes Are built up a spiritual house So foretold by Haggai Not a materiel one as was the Temple of Jerusalem but a far more excellent as much as the body is better then the shadow which the Apostle speaks to take off the mindes of these Jews from the material Temple on which they too much doted and on the promises made thereto not considering that it was appointed but for a time and that it was but a type of this Spiritual house infinitely more excellent and to labor to become stones of this Spiritual house which did so far excel the other All the Church of God and Believers make together a Spiritual house as a house though it hath but one foundation yet hath many stones to make up the building This sheweth the communion that the Saints have one with another members of the same Body stones of the same Building with this Union that we have with Christ we have also communion one with another as Fellow-members Stones Branches Besides As all the Saints together are here said to be built up a Spiritual house so els where the like is affirmed of every particular Believer that whereas before he was but a Cage of uncleanness and a Den for the Devil and an Habitation for foul Spirits now he is made the House of God of a poor mortal man an
not onely to repent between God and their own Souls heartily but labor ro recover by all wise godly and most holy carriage of themselves that which they have lost Else it were better a milstone were hanged about their necks and they thrown into the bottom of the sea O what evil examples are some professors for promise breaking ill payment of their debts and work-folks as others for extream covetousness hastiness and the like Christians are as a City set on an hill and have many eyes set on them the Canaanite also and the Perizzite dwelling in the Land and therefore must take heed and be watchful over themselves Oh God hath done great things for them therefore they ought to shine as lights in the places where they live to gain men to God If they will not we have openly discharged the Gospel and our selves of their sin and testifie that they never learned so in the Word of God The Gospel is good let them be what they will and we neither defend nor like them Is made the head of the corner namely The Foundation of his Church or the Head that is the principal part of the same notwithstanding Satans rage and his instruments rejecting of him these great Rabbies and Doctors would none of him yet he was the Foundation of his Church for all that he had still the place that God appointed him to though these great men rejected him and cast him off So God will do with his Church and Ministers and build up his Kingdom as he hath appointed do his Enemies what they will or can fret rage gnash their teeth and gnaw their tongues There is no wisdom counsel nor strength against the Almighty The Lord will do it and who can let it he hath decred a thing and who shall alter it Men may account of Gods faithful Ministers as they please and cast them out as rubbish but God will set them in their own place and accordingly account of them As if a man had a house to build and a great many fair well hewn stones to build it with and the Workman of spight would cast away these good stones and build the house with rubbish will the master of the house put it up No seeing he hath been at the cost to get and fit those stones he will have them laid in their own place in his building as is meet so will the Lord in building his Church How often do great men and others fret and seek to overturn goodness but God will do his will in despight of them Thus he did in the Apostles time though the Scribes Pharisees and Priests gathered themselves oft together and plotted to stop the course of the Gospel but they might as well have gone about to stop the wind or hide the Sun seeing God had set them on work So in Luthers time all raged against him yet God kept him and by him gave the Pope such a deadly wound as he can never recover though Turk and Pope and all fret yet Christ is and will be the corner stone So the Papists fret at us and have sought by many Treasons and blowing us up to overturn our peace and being yet by Gods goodness we continue a Church and if our own sins undermine us not shall do still in despight of our adversaries So in a Town God will have his Word come and continue and prevail to gather out his and do that which he hath purposed though hand joyn in hand to thrust them out He hath the key of David and openeth and no man shutteth and till his work be done no might of men or Devils can shut the door And a stone of stumbling and a rock of offence Namely unto the disobedient as it s in the former Verse Now is shewed what Christ proves to the disobedient unbelievers A stone of stumbling and a rock of offence even a let and hinderance that they should not be saved and lest they should except against it and say They stumble not against Christ as many unbelievers will yet saith he Ye stumble at the Word and Gospel that preacheth and offereth him Not we say unbelievers we stumble not at the Word God forbid we should yes saith the Apostle that you do both against Christ and his Word while you be disobedient to them both whereat that none might wonder he shews that this came to pass through the wise and just councel and providence of God who had before ordained that â—t should so be Even that as some should embrace and obey them to Salvation so on the contrary some should not to the glory of his Justice In that the Apostle divides the people thus into Believers and Unbelievers and shews the note of unbelief Disobedience we may see That The duty of Ministers is to divide the Word aright and give every man his Portion not speaking confusedly to all alike The Word is a fan that will make two heaps where it found but one laying the chaff and corn each by it self It sets down certain notes and marks to know one from another the Regenerate or Believers from the unregenerate and unbelievers these must be observed by the Minister that every man may see his face as in a glass and know himself in what state he stands that none may be deceived but such as willingly deceive themselves that they that be Believers may know it and walk chearfully and give glory to God by a life answerable and they that be contrary may know it to humble them or leave them without excuse Thus did John the Baptist our Savior and his Apostles And this thus set down in the Word and Preached by Gods faithful Ministers is a certain foregoer of their righteous Sentence which Christ himself shall give at the last day to the good and bad Those that now the Ministers of God according to the Word pronounce to be Believers and penitent persons they shall then be found such and have the reward of Believers on the right hand Those on the contrary that they shall thus mark out for unbelievers shall then be found such and have their reward accordingly for that which is loosed or bound on Earth is loosed or bound in Heaven 1. This condemneth numbers which Preach as if all were alike and seldom shew out any except they be the best neither set down marks that every one may know themselves 2. For people they must be willing hereto Oh naturally men cannot away with it they love general Doctrine A sieve thus to sift the one from the other they cannot abide 3. Here 's comfort to all such to whose hearts Gods Ministers shal declare by good and infallible tokens that they be Regenerate persons and Believers in Christ They must not make a small account hereof but rejoyce and lift up their heads in true thankfulness and obedience They shall finde that verified which is now told them it shall never
poverty should be a spur hereunto Is there not the same way of Salvation to them that is unto others They had need hear the Word to get knowledge and faith that they may go through their Temptations comfortably And first for the Sabbath let them and all others take heed they meddle not with it to their worldly uses God hath sanctified it to himself and the matters of Salvation This ought every one to spend conscionably which if we would do we might get a competency of saving knowledge wo be to them that dare prophane this God hath said we shall do all our works on the six days that which we cannot God will supply without breach of his Sabbath and for the poor that live in the same Town or near a Sermon on the week-day I make no doubt it s their duty without some great let to attend on it and God will recompence it if they do it conscionably let them thus do and thereupon return to their work and follow their calling with diligence and see what they shall miss by the weeks end Neglect of Religion indeed hath brought want but I never knew any that heard conscionably and thirstily that were put to the more want by their hearing or any such so miserably poor as careless persons If any shall under colour of hearing neglect their business whole days and so bring poverty on themselves they are exceedingly faulty 4. Others plead no want for they are troubled with nothing but too much and they have so much business and so many servants to look after and so many occasions as for their part they cannot spare the time A. Have they so much to do for themselves as God can have nothing done of them and so much for the body and this world as that they have no leisure for the soul or the world to come Remember the end of them who being invited to the great Supper came not but preferred their Oxen and Farms thereto they were shut out and had no part in that blessed Feast Others might also pretend it as well if they knew not that one thing to be needful What are all they idle persons and have nothing to do that attend on the word diligently No but such as both have business and in like maner a Christian care thereof yea and those that dispatch it well enough and finde Gods blessing thereon no less nay much more then they that have care of nothing else If they wanted something of that they get yet it shall be better with them in the winding up when they shal have that which will stand by them whereas all that the others have got shall be taken away else as they had no leisure and could finde no time to serve God so God will finde no time to save them 5. Others be not Book-learned therefore they hope they shall be held excused though they have no great knowledge A. You had need take the more pains in hearing as also learn and labor to be book-learned It s possible if you will give your minde and endeavor thereto If not yet many that never knew letter in the Book have attained to good knowledge and been most excellent Christians and laid down their lives for the Truth and others to competent saving knowledge and lived well as the servants of God But this may be a warning for Parents to bring up their Children in Reading as in many other respects so that they may not have this block to hinder them from goodness and rich men should do well to bestow Learning upon poor mens children it s a mercy indeed to their Souls 6. Others say They be so dull and its such an hard thing to learn Religion as they shall never attain it A. The slothful man saith There 's a Lyon in the way but it s as easie to learn as many other things are You can learn to play at Cards you can conceive your own business and are wise enough to save your selves from being beguiled if you would willingly in humility come to learn knowledge is easie to him that will understand And though you get no great measure yet if you get knowledge of the main points and Faith and desire more and be willing to be ruled by that which you know God will accept of the will 7. Others say If they should follow Sermons c. they should be so hated mockt and nick-named as they should not be able to endure it their Land-lords would fall out with them and turn them out of doors c. A. 1. Blessed are ye when ye shall thus suffer you may exceedingly rejoyce thereat 2. When a mans ways please God even his foes shall become his friends 8. The yonger sort say It s too soon and wealthy ones That they think they have more liberty then others A. 1. For the yonger sort they must remember their Creator in the days of their youth 2. For the rich and wealthy they are no more exempted from serving God then the meanest nay are more bound and tyed thereto by reason of the means afforded them to do good 9. Others think they do well and please God though they be not so precise as some be for they thrive they thank God and have as few crosses as the best of them all and if God did not love them he would not so bless and prosper them as he doth A. This is an ill argument seeing God afflicts those whom he loves and suffers his sun to shine and his rain to fall even on the unjust This is but the wicked mans portion Ishmael had the fat of the Earth Esau the dew of Heaven Our Savior suffered Judas to carry the bag but Peter and the rest carried away the grace Jacob had many crosses Esau many blessings yet was Jacob loved of God Esau hated There can be no worse sign then to live in a careless prophane course and yet to meet with no crosses but to have all prosperity the forgiveness of sins and a little Faith and Sanctification is more worth then all the world But the wicked is reserved to the day of destruction c. 10. Some say They have a Minister of their own though he cannot Preach yet he is an honest man and quiet and means well and doth his good will and what can one desire more of a man A. These be notable persons If Salvation were put in their mouthes they could be content to take it but to seek after it they see no such cause It will serve no mans turn to excuse himself by another mans fault If the Minister do not his duty to Preach people must seek after the light being its come into the world compassing even sea and land to obtain it Neither would they be so simple in other things as to put their Suit for Goods and Lands into ones hands that hath no skill at all in Law and being so told make answer
to Redeem it with the blood of his Son and to give his Spirit thereto to graft and unite it to Christ and to sanctifie and make it like himself How dear are our children to us God hath made us sons nay heirs the Lands we purchase be dear to us we are Gods purchase our members be dear to us God hath made us members of his Son 1. Oh if we be so peculiar and choyce to the Lord how choycely should we walk how should we set as great store by the Lord and his Commandments as he hath done by us He hath chosen us for his inheritance we should chuse him for our portion and make him so and his Word our Heritage as David did O how warily should we walk Every Christians ought to be one of a thousand the least as David and the greatest of the Angel as God we should shine so among others as Moses his face shone when he came down from the Lord that we may straight be discerned by our conversation who and what we are O how doth this tax the coldness and carelesness of many Christians in whom who can view any singular thing but we ought to be singular persons They omit duties in their Families or slubber them over as many Hypocrites who can upon any occasion be as froward impatient worldly as any other Is it not requisite that such as the Lord hath been at such cost with as to Elect them Redeem them call them by his Word and Spirit Sanctifie them c. should be extraordinary persons we should be much in those duties that the World and Hypocrites do not meddle with as private Prayer Examination Watchfulness yea against secret corruption and in those we do we must perform them after another fashion then heretofore 2. This is a comfort that God makes such special reckoning of his therefore though we have many and mighty Enemies yet we need not fear God is on our side he is about us as the Mountains about Jerusalem they must dig down God ere they can come at his overcome God ere they can conquer his 3. Terror to the wicked How dare they meddle to hurt or persecute any of these little ones lest their Angel be let loose to destroy them If Meroz were cursed for not helping them what shall they be that harm them They that rail on them mock and misuse them would do further if opportunity served 4. The wicked are of no reckoning with God for they be like the Devil and do nothing but sin against God and are his Enemies The wicked are as chaff and darnel the godly as wheat the good as the fish in the net the wicked as weeds and frogs the good as the vine the bad as the nettles and brambles the good as the tree planted by the rivers of waters c. the wicked as barren nay hurtful trees the godly be like good ground the wicked like that which bears thorns and bryars This should make them see their base condition and set less by themselves seeing God sets nothing by them and joyn themselves to the Lords people and labor to be such That ye should shew forth the praises of him c. The end of all these priviledges and this cost is that we might shew forth by word and deed all the vertues of God his Mercy Patience Wisdom Goodness c. shewed in our Election Redemption Vocation Sanctification c. Where note 1. That God hath not bestowed this cost on us in vain but that we might both sound out his praises with our mouthes and throughout out whole life shew forth the same O how infinitely stand we indebted to him But where is our zeal any thing answerable to the least of these unspeakable mercies vouchsafed unto us 2. That he did not Elect us because he foresaw we would shew forth his vertues but that we might so do If he had foreseen any works in us we might then have shewed forth our own Merits as his Vertues but that 's contrary to this Text and the whole course of Scripture Therefore we may say herein Not unto us but unto thy name give the glory 3. That he Elected us not to be idle but to shew forth his Vertues and this confuteth the Opinion of those that hold the Doctrine of Election and the unchangeableness thereof to be a Doctrine of Liberty and a gap to all licentiousness But he chose us that we should be holy and that not in shew to please men but before him even so as he requireth and accepteth 4. That the furthest end of our Election is Gods glory not our Salvation True he propounded that too but not as the furthest end So he ordained some to Damnation not that simply he takes pleasure in their destruction but to set forth his glory even the glory of his power and justice in their just condemnation so would he be glorified in his mercy in the Salvation of the Elect. Hence learn we To make the glory of God the end of all our actions and nothing else not profit not pleasure not preferment no not the Salvation of our own souls we must not Hear Meditate Pray keep the Sabbath flie from Sin do good to save our Souls for then we seek our selves but that God may be glorified the other must be minded in the second place Who hath called you He describeth God by a special benefit bestowed upon them namely their effectual calling from sin to grace and this he doth to confirm them in their Election whereof he had spoken before by which they might prove the same Note then that effectual calling is a certain argument of our Election I say effectual calling because there is 1. An outward calling common to the Reprobate as many are called but few are chosen and 2. An inward and effectual calling when the Spirit goes with the outward means and boars through the ear of the heart and opens the eyes and breaks through all lets and enlightens and changes a man admirably who before was not at all moved when he heard the very same things when God deals with the Reprobate he calls them outwardly but when with his Elect he goeth to work with his Spirit which passeth the power of Man or Angels the work is the Lords The outward instrument of effectual calling is principally the Ministery of the Word other things may prepare as the fire heats the iron but the hammer fashioneth it as affections the good conversation of others and the like Thus the Jailor was by an Earthquake some are gastered and first smitten yet rarely by some fear in the night or at some other time fearful thoughts lay hold on them But this is not conversion it s no other then may be in a Reprobate after they are brought by counsel to the Word
boyl with corrupt lusts First he begins with cleansing the heart as from whence must come good conversation the onely true discerner of the purity of the heart The parts of this Verse are two 1. An Exhortation where we have both the maner wherein it s delivered namely by way of beseeching and the matter exhorted to namely To abstain from filthy lusts whereby we are to understand not such sins as be acted by the body but the lusts of the heart for even body and soul is flesh naturally that is sinful and corrupt Fleshly lusts that is sinful and carnal corrupt lusts such as have place in the heart ere they break out from those we are to abstain even to take heed they prevail not in us but resist and mortifie the same 2. The Reasons thereof 1. Because they fight against the Soul 2. They were and we are Pilgrims here not of this world therefore not to follow the lusts of this world but to minde Heaven and be Spiritual Dearly beloved We must know he dissembled not but spake as he thought and meant and felt Hence note What affection of love Ministers ought to bear to the people they have taken charge of If people have chosen one and entrusted him with their souls he is then to be between God and them O what a near conjuction and what great love must there be The Apostle writeth to the Corinthians That he was their Father and to the Galathians That he travelled in birth till Christ was formed in them and to the Thessalonians That he was affectioned towards them as a nurse cherisheth her children He loved them at the heart root and was content not onely to take any pains for them but to lose his life for their good as a good Shepherd Love also being so necessary a duty in the people as without which nothing can go aright as it should and that most are full of self-love but very cold in love to their neighbor Ministers must be very much and often in perswading hereto and the several parts thereof consisting in giving forgiving patience and forbearance and doing all good both to their souls and bodies and that both by word and deed and that not onely by precept but also patern But chiefly this is the Reason he should be so full of love to the people that they may be moved the more by his Ministry and it may prevail the more effectually with them when they see that whether it be admonition or rebuke yet it cometh from one that entirely loves them in the Lord and is hungry of their souls and desires above all to win and gain them to God which would be above all riches to them if not our nature is sickly and full of self-love If we think our selves not to be loved we make little use of whatsoever we are taught though this be indeed a fault in us for the matter it self ought to move us But as if the sick person knew the Physitian to be one that besides his skill bears him good will it will make him willing to take physick of him whereas if he thinks he bears him no good will he cannot be brought to meddle with him or take any thing of him so it s with them that are well or ill perswaded of their Pastors love towards them Therefore the Minister ought to provide for this for what is the joy of a Minister but to see the fruit of his labors and that he does good and gains men home to God sees knowledge and conscience wrought and people converted Oh what man sows and looks not to see it come up grow and have a crop who plants a vineyard and looks not for the fruit thereof and shall we onely lose the most precious labor and seed and study and preach as we care not whether it do good or no and never look after it God forbid 1. This teacheth Ministers their duty to love the people tenderly them not theirs By reason of the contrary there 's so little good done some live altogether from them others live with them but so that it were better they were further off 2. It teacheth people to profit by that which they hear though not delivered haply with such hearty affection as it ought for its Gods Word however but especially look that being delivered in love and unfeigned care of your good you take heed that you despise not the same lest one day it rise up in judgement against you He had before described them as Believers and excellent ones now here he calls them Beloved yea Dearly beloved Hence note That The Saints or they that be endued with Grace and the Image of God are to be the objects of our love This is worthy love commands love wheresoever it be seen True we must love all because we know not who may be the Lords haply even such as are yet bad and love that part or parts of the Image of God we see in any but where we see the true Image of Grace and Sanctification in any they be the parties which are chiefly to be beloved we are to do good to all but especially to the houshold of Faith we must love all but brotherly kindeness is to the godly as our Brethren yea fellow-members yea among Christians we must love them most where we see most Grace and be most familiar with them affect them most and most regard them 1. As they be led by an ill Spirit who love either all alike or those worst which shew most tokens of towardness in Religion making as much or more account of a civil person then of one truly Religious 2. So let people strive to grow and exceed in grace that they may get the highest and largest room in their Ministers heart which be faithful which howsoever the world makes little account of yet they that are wise know that their sentence and love is to be regarded as the Testimony of the Church is a great matter either for a man or against a man so of a Faithful Minister and if such a one give a full and large Testimony of a man it s a Crown to his head above all his wealth if his Testimony be against a man or a weak doubtful Testimony it s an hard case If a Minister have joy of a people and may give a chearful account of them to God its profitable for the people The contrary is grievous I beseech you He had power to command them being from God in a thing for their own good and so necessary but he saw their toward disposition therefore chose rather to use entreaty Whence note That It s the duty of Gods Ministers to be wise in their delivery of the Word and when they see that loving beseechings and entreaties will be as profitable and prevail as much then so to do rather then use any other course True it is the
have a far more excellent one that they are going to Thus the Patriarchs counted themselves and thus David They are not of this World Here they have no continuing City They look for a building made without hands They are Passengers going through a strange Countrey where they be not known Here is but the beginning of their happiness which they have mingled with much sorrow but they have a fulnes of happines prepared where they shall rest for ever without sin and sorrow in the perfect fruition of all that 's good True the wicked shall not tarry here ever neither yet can they not be called Strangers here because they have no better countrey nor place for they shall go to Hell Here therefore is all their hope all the good that ever they shall have that which followeth is fearful Therefore no man needs envy at the prosperity of the wicked their 's that have most seeing they have all here they are like to have But Gods Servants after they have waded through this world they shall come home where they shall be with their Father and all their Brethren and Sisters in all happiness and more then can be uttered If we be strangers in this world and Heaven our countrey then our duty is to behave our selves so as strangers for so do all true Citizens of Heaven walk in some measure Many lay claim to Heaven having no right thereto as by their very walking in this world may appear To discern the one from the other consider these Notes 1. A Pilgrim follows not the fashion of the Countrey he is in nor runs after every thing he sees other do He observes some ride to Markets and Fairs some running to Plays others sitting in Ale-houses drunk others running to Bear-baiting Bull-baiting and the like he regards none of them but keeping his own Countrey fashion goes on his way homewards and if he happen to be drawn away by the sight of them and linger a while he repents himself and saith What a fool was I I have cast my self behinde so do Gods Servants they follow not the evil guises and maners of this world The world swear contemn the Word and Ministers thereof prophane the Sabbath Rail Curse Whore be Drunk Backbite Cozen Dissemble Lye be Proud and the like these they will none of These be proper to the men of this world we may not meddle with these and this is the Reason in the Text We must abstain from fleshly lusts Why These be for worldings of this world to follow we that are Spiritual may not follow fleshly lusts but leave them to them that be but flesh but our conversation must be Spiritual Holy according to the Laws of our Countrey Zealous Fervent Pure Chaste Innocent Merciful Patient Godly and the like To Love Fear Trust in God Worship him Delight in his Word and Saints These be the fashions of Heaven our Countrey therefore these we must follow and so the Gospel teacheth us to live 2. A stranger lays not out his stock on House and Land but trafficks in things transportable that he can send home before and carry out of the Countrey with him into his own It were no wisdom to lay it out and spend his time about things he must leave behinde him So the true Christian Pilgrim he spends not his time nor sets his heart on things of this world all which he must leave behinde but trades in Grace and purchaseth Pearls of Knowledge Faith Repentance Patience Peace Joy and the like and Trafficks in the fruits of Faith his good works which he sends before him into his Countrey and in such Graces as he shall carry with him Oh how many have taken much pains for belly and back and earth but never prized the Pearl with the wise Merchant nor the means how to come by it These have the portion here 3. Pilgrims will take and use all that may further them in their journey as their Meat Drink Sleep and whatsoever else but what would hinder them they cast away or meddle not with So a true Christian useth all that will help him in his journey the Word Sacraments Prayer and all such Spiritual Repasts good Company and such baitings and refreshings as God offers him in his way as for worldly cares or whatsoever presseth down he avoids as all sin which hinders in the way He takes the benefit of the things of this life indeed but sets not his heart on them neither overloads himself with worldly businesses and cares which might hinder him from good duties or a right performance of them much less that make him run into evil For a man then goes on his journey to Heaven when he awakes with God in the morning assoon as it is convenient goes to Prayer then to his calling in Faith and through the day neglects no Spiritual duty much less runs into evil of any kinde but walks on uprightly and with a good conscience useth the world as if he used it not Such as regard not these have no meaning to come to Heaven For how should they come there As men cannot go on in the earthly way without baits and refreshings so neither the heavenly without these They overload themselves so with worldly business and cares that they cannot go one step towards Heaven O how simply do many Christians walk in these days of Peace not hasting at all to Heaven for if they did they would not take such loads on their shoulders as make them go so stooping and staggering as they can scarce go a right step all day long 4. Pilgrims travelling towards their Countrey will be asking the way and desirous to know marks and notes whereby they may know when they are in their way upon the view whereof they are very glad So Christians that minde to go to Heaven indeed will be asking the way there They will go to godly Ministers and experienced Christians and ask how they might know the way and whether they be in the way and then finding these and these marks in them as an hatred of all sin a true desire in all things to please God seeking God in secret as well as openly with a true love to God his people and Word they are not a little glad but rejoyce therein above all riches O how many deceive themselves The way to heaven is straight and few finde it Most never ask the way but go on at a venture if they be in the way so it is if not they shall shift as well as others and most please themselves that they are in without asking the way as if it were a very hard matter to miss the way to Heaven and which but few do miss 5. Pilgrims will in a long dangerous way through a Wilderness where the path is narrow where there are many by paths little company to beat the
counted in the Kingdom of Heaven Some again will yield in little things the Word shall so far prevail with them but in some great beloved sin they will not as Herod Some cry out against Covetousness and be Proud and Masterful and so on the contrary Some seem very devout and forward in the first Table and make little conscience of the second Table Some in their Shops and Dealings deceitful hollow and unjust Some in the state of servants that shew some forwardness to good duties hearing good company and the like who yet fail exceedingly in the duty of subjection diligence trustiness and the like Some profess the like also and men say they be honest persons of good gifts but they follow no calling borrow here and there and never mean to pay deal hardly with poor work-folks c. A man must shew his Religion in his particular calling no man is a good man that is not a good Minister if he be a Minister so a Magistrate Father Husband Dealer Some contrarily seem very smooth in the duties of the second Table and yet have no savor of the first as 1. Papists which are profest Idolaters and make no conscience of an Oath nor of the Sanctification of the Lords-day who yet keep a good house and seem merciful and liberal which yet they do corruptly to merit by and hence they get the commendation of a company of carnal people that measure all by the belly and can look no further It s not possible for an absolute Papist to be an absolute Christian. 2. Our civil persons that give men their due but God can have no part of his in any Spiritual performance of duty either on the week days or Sabbath days Let all that know it s thus with them know themselves but hypocrites and let them halt no longer but if God be God serve him altogether and let him be whole and not either quarter or half-master yet many men be good at plots Would we like in our field to have here a taste and there and a great breadth after nothing No but to stand so as we may spread a sheet and receive the fruit when mens obedience comes by fits such aguish obedience Gods likes not But if we would approve our selves sound and have true peace let there be some proportion between our actions not some very forward some quite another way in some things hot in some as cold as ice else like Nebuchadnezzars Image Gold Silver Brass Iron Clay these things hang not together le ts not be hot and cold but the same in prosperity adversity at home abroad in all companies and the like Among the Gentiles That is the wicked Where note That It s our duty not onely to live godly among the godly but even among the wicked so to do we must not follow a multitude to do evil but shine among a naughty and crooked nation we must not be made crooked by them if we can straighten them so it is If we see any go crooked or halt we will notwithstanding go as straight as we can and not go crookedly as they This is a commendation of Lot That he continued just in that filthy City so of Noah that when it s said That all flesh had corrupted their ways yet he was found Righteous when they were in security he continued in zealous worshipping of God and sincerity of life so of Job That even in the Land of UZ he feared God and eschewed evil It had been no such matter to have lived well in Abrahams or Jacobs Family but in such places a great mastery and yet required of us God hath appointed we should live among the wicked though some places be worse then some lets choose the best we can yea even the very bad ones God will have his people 1. That his power in gathering and keeping them may be seen 2. That their Faith and Patience might be proved and exercised and encreased 3. That they might convert the ungodly as through Gods mercy it falls out sometimes or if not condemn them as Noah condemned the old world In such places we must walk squarely as Abraham and as the fishes retain their fresh taste though they live in salt waters so must we our goodness in bad places and among them that are set on evil True it s no easie thing with the cruel to live mercifully with the hurtful to live helpfully with the prophane to live holily yet it is to be attained unto and we must labor for it 1. This rebukes such Monks and Fryers as severing themselves from all company because they would not be tainted nor troubled with mens ill maners betake themselves to a solitary Hermits life Truly if a man were onely born for himself it were a good wise and safe way though not most praise-worthy But we are not born for our selves but for our Parents Countrey Gods Church therefore we are not to mâ—w up our selves Besides it s no such mastery for a man to avoid all occasions as to live among occasions and not be tainted with them but let men seek no occasions but those that they must necessarily meet withal and yet not be hurt by them this is most worthy It s not so much commendation for a man to fly from his Adversary as to encounter and overcome him or come away unhurt 2. It rebukes those that be for all companies In good company they will be sober in ill as the company is drunk with their friends for company will swear with swearers lye also and dissemble when they be with such so thinking that they may hold with the Hare and run with the Hound like the Camelion they change themselves into all colours but these are none of Gods honest men they are not for his turn as if he were not the God of all places and times let such know they have rotten and unsanctified hearts Q. But how should a man do to live well among such A. As they that live where the Plague is take and use preservatives So must we daily pray to God next our heart to keep us in a continual hatred of sin considering often of the happiness of them that hold out Think of Noah Lot Abraham and their commendation observe the judgements that fall upon bad men and think what will be hereafter Again avoid private familiarity with them be kinde to all but familiar with no open bad man we cannot touch pitch and not be defiled walk on coals and not be burnt for so we shall be brought either to like their maners or at least cooled in our goodness let them not breath on us from them there 's great danger of infection Lastly mourn even for their sins as Lot 3. It rebukes such Christians as living among such walk not so holily as they should but if they do not approve of yet consent to their
with that which followeth contain the Subjects duty towards their Magistrates wherein we have 1. An Exhortation in these words Submit your selves to every Ordinance of man That is whatsoever kinde of Government you shall live under for all Kingdoms Countreys Provinces Cities be not govern'd after the same sort termed the Ordinance of man not because it s ordained by man for its Gods Ordinance but because its proper to man and is so much for his benefit This submission consists as well in our willing bearing their Superiority over us and patiently bearing our inferiority under them as in doing all the duties of our places to them and that whether they be worthy of it or not Those are distributed into the Principal and Supreme the King or those that are Subordinate by him Governors 2. Reasons to enforce the same 1. The Lord is the Author of Magistracy and requireth our subjection therefore we ought to yield thereunto 2. They are appointed for the great good of Church and Common-wealth the punishment of evil doers and praise of them that do well without which no Society or Kingdom can stand 3. It s Gods minde that hereby we should put to silence the ignorance of foolish men Before I come to the words in particular consider we two things in general The first from the Coherence As before he would have them in their whole conversation to behave themselves as Christians and exhorted them to a godly life so he doth now require them to shew the same in their particular callings and in those special places wherein they were put Whence note That Every mans duty is to shew his godliness in his particular calling As the General of a Field appoints every one their places and standings Horsemen Footmen Gunners Pikemen c. accordingly requiring and expecting of each the performance of his duty in his several place So hath the Lord appointed some Superiors others Inferiors and accordingly every man must shew his goodness as in all things so in his particular calling especially and be faithful in the trust reposed in him therein as one friend should be to another especially in great and weighty businesses Every place whereunto a man is called as to be a Husband Magistrate Minister Housholder c. hath a special trust going along therewith so that whoso will shew himself godly if he be a Magistrate he must be a godly Magistrate if he be a Minister he must be a godly Minister c. Thus Abraham was a godly man which he shewed in being a godly Housholder So Joshua in being a godly zealous couragious Captain So David Jehoshaphat Hezekiah Josiah in being godly Kings suppressing Idolatry and setting up the true worship of God 1. This sheweth and unvizardeth many to be bad which would be counted honest men They being Magistrates do alas either take against goodness and defend evil or at least like Gallio care for nothing So being Ministers have no will nor skill gifts or ability to teach the people nor give example of true godliness So Housholders if they be not ill examples of swearing idle-talking prophaning the Lords-day and the like yet make no account to govern their Families aright in reading the Word instructing them therein Praying with them and the like Therefore let none so think of themselves as of honest men and godly which be not godly in their special Calling neither let others commend such for such though haply endued with some good qualities O he is a very honest man It s a foolish and lying commendation whosoever is a godly man will be good in his particular Calling Before they enter thereinto they will finde themselves fit for the same or if they must needs take the same upon them they will labor to fit themselves and therein for all are not fitted alike do their utmost endeavor So if a man be godly he will be a good Housholder and where Gaming and the Devils Books were wont to be rife there have Gods Books read and Prayer exercised Therefore whereas the godliest Preachers and Christians are wont to be blamed as men that cannot abide Government and would pull the Scepter out of the Magistrates hands as Korah with his companions this must needs be a foul slander for be they godly men yea in the conscience of their adversaries then can they not but be good Subjects and are indeed the best Subjects who pay to the King according to their ability most willingly that pray for the King most often and heartily that break fewest of his Laws and they lead a godly life to keep Gods wrath away from the King and Realm whereas others live badly and thereby provoke God against both 2. It s necessary that men labor first to be godly ere they enter into their particular Callings O then would they be godly Magistrates Ministers Housholders and the contrary is the cause of so much wrack in Church and Common-wealth Why be there so many wicked Husbands and lewd and disobedient Wives so many careless Housholders that care not for the souls of their Servants and Children and why so many bad Ministers even because they be bad men and have not first endeavored to be holy The second The reason why the Apostle is so earnest with them for duty in the place of Inferiors Its twofold partly upon a conceit that was in the minde of the Gentiles that Christs Apostles and their followers were Enemies to Government and could not abide Caesar which came to pass as well through wicked men raised up by the Devil which feigning themselves to be holy men did rebelliously set themselves against Caesars Government and drew the people away as Judas of Galilee who feigned himself to be Christ and was an Enemy to Caesar and perswaded the people that seeing he was an Heathen Emperor they needed not pay him tribute Hereupon when Christ came he was asked Whether it was lawful to give tribute to Caesar or not and notwithstanding of his wise and Subject-like answer yet at his arraignment he was accused as an Enemy to Caesar and because he said he was a King as indeed he was though no worldly King and his Kingdom and Caesars might well enough stand together they thought he could not but be Caesars Enemy as for that the wicked and Heathen Emperors would try their obedience in unlawful things as by commanding themselves or their Images to be worshipped so were Daniel and the three Children tried which they not daring to obey though they yielded patiently in the punishment inflicted on them were therefore counted Rebels though to try men in bad things be no true tryal of believers and partly because of a disease of the Jews whereof they were somewhat sick and in part faulty which notwithstanding was not occasioned either through Christ his Apostles or the Gospel even that they thought they should not obey these Heathen Magistrates and the Romane Empire
we know no Reason we should be subject to them He answereth you are free indeed I confess Christ hath purchased and that dearly a happy and blessed freedom for you but this as every other good thing may be abused and stretched beyond the reach thereof as you do this for it s not such a freedom as sets you at liberty to do what you list or to shake off Government and live at your pleasure and which is not to be used as a cloak of naughtiness and carnal liberty but you must use it as those that be freed from sin and the Devil but not from God and your obedience to him but to be his servants and so to obey him as in all things so in this amongst the rest even in obeying Magistracy which is one of his Commandments Here three things are considerable 1. The liberty of Christians As free 2. The abuse of Christian liberty not using your liberty as a cloak of maliciousness 3. The right use of it but as the servants of God all needful to be known that in a right maner we may use our Christian liberty to the glory of God our own good and the benefit of our brethren As free Freedom presupposeth bondage By nature we are all bound till we be freed through Christ. 1. We are all guilty of Adams sin born in Original sin infinitely defiled with actual rebellions whereby we stand under the wrath and curse of God and all evils in this world and that which is to come for ever There is no curse in all the Scripture threatned or executed or any other that God hath in his infinite store-house whereunto we are not lyable and daily subject God is just and no whit of this can be called back a fearful condition 2. We are all the very vassals of Satan and slaves of sin taken prisoners of him in the fall and we have no power of Soul nor part of body but are all fast bound to his will our understanding darkness it self our will altogether averse and rebellious to that that is good carried forcibly to all evil as are also our affections and other parts The Devil holds us as a Captain doth his Castle naturally he rules in our hearts at his pleasure till through Christ we be delivered out of this power of darkness He is the strong man that keeps the house till a stronger then he comes which is Christ alone We have no power to think a good thought to stir a finger in any good though about the matter of our Salvation Our wisdom is enmity against God All our thoughts are onely evil continually It s as impossible for a natural man to do any good as for a bramble to bear grapes or figs nay which is worse and makes up our bondage we cannot see we be in this case believe when we be told it desire to come out of it as being weary thereof nay we delight in it think it the onely liberty spend body goods name soul and all in the service of it the basest master and most cruel the basest work and most woful wages and this yet is worst that we like of it and liberty being offered we loath it No vassal among the Turks that hath been there never so long but yet retains a free minde he would be gone if he might or could tell how but such are not we we have no desire from Satan or sin our bondage being thus made known unto us we are a little the fitter to listen to the freedom here spoken of we being in this most woful bondage God of his infinite mercy found out a way a strange way to free us and that was by Jesus Christ who hath procured our liberty and makes us free This is called Christian liberty because it s purchased by Christ for Christians namely Believers and no others Its a Spiritual and holy freedom not Civil such as the Jews looked for even great advancement in an earthly Kingdom or the Anabaptists dream of which shake off Magistracy nor Carnal such as that of the Libertines which live as they list in all silthiness and procured it is by Christ alone no other could do it It stands in these four things 1. Through Christ we are freed from the wrath and curse of God and all the punishment of our sins here and hereafter and this he hath done by his precious blood having redeemed us and became also a curse for us He was arraigned before a worldly Judge that we might not be arraigned before the Judge of the whole world He was condemned that we might be absolved He dyed that we might live He hath become our surety and so freed us from the wrath and justice of God and his payment was most royal because he was God and by his Resurrection he declared that it was full and perfect So that now to all that believe in him there is no condemnation It hath nothing to do with them for though God be just and will have it once paid yet not unjust to require it twice 2. We are freed from the service of Sin and the Devil which he hath done by the vertue of his Word and holy Spirit working faith in our hearts So Regenerating and Sanctifying us washing us in his blood enlightening our understandings renewing our wills reforming our affections and whole man working a quite change from that was before an hatred of the sin that before was onely loved a love to the good that before was not regarded yea of all sin and of all good with some power to resist and overcome the one and perform the other so that though Satan tempt us yet shall he not have us at command as before though our heart and flesh lust after evil yet the Spirit resisteth it and provoketh to good and sin reigneth in us no longer Thus were Zacheus the Jaylor and Mary Magdalene quite altered from that they were before So among our selves through Gods goodness they that understood nothing to purpose are now enlightened and ashamed of themselves in respect of their former conversation hate their sins and old companions and are turned to love God and to delight in his Word Saints Prayer good Duties have tongues that cannot now speak for their liyes as before but are ready to speak gracious words which before they could not and where before they were lame to any good now they are active and can finde their legs now to carry them to goodness but we are only thus freed in part we cannot do what we would as we would and oftentimes also we do also what we would not yet shall we draw vertue from God by his Spirit in the daily use of the Word Sacraments and Prayer to be more and more freed therefrom till at last we shall attain the same even perfect freedom in glory for ever 3. We are freed from the rigor
arguments from the Word to be assured thereof Is not this fearful It s time for us to awaken our selves and to ransack our Evidences weak holds will vanish when strong temptations come O get we the shield of Faith which will quench all the fiery darts of the Devil He is such an adversary that we had need be throughly armed being to encounter with him And not using your liberty for a cloak of maliciousness Here 's the abuse of Christian liberty They were freed indeed but he would not they should stretch their liberty further then was meer or abuse it any way as a cloak and cover for any licentiousness or naughtiness whatsoever Here note That Through the evil heart and corrupt nature of man not onely the creatures of God but even his holy Ordinances and the very best things are subject to be abused The Gospel was foolishness to the world and Christ Jesus himself a stone whereat many did stumble Thus the Doctrine of Predestination many turn to a desperate course of doing what they list The Doctrine of Gods great mercy most take as an emboldening to sin so is the Doctrine of Justification by Faith onely and of Christian liberty abused unto licentiousness Even the Apostles writings were by some wrested to their own condemnation 1. Seeing our nature is so apt to abuse such things it behoves the Ministers of God to pray to God for wisdom that they may deliver wisely and warily as all points of Doctrine so especially those that are most apt to be abused They must so handle the Doctrine of Gods judgements against the wicked that the godly humble be not dismaid and so comfort the godly that the wicked be not emboldened but each have his portion that 's due to him 2. This rebuketh as in general all such as shall thus abuse any holy things of God so in particular all abusers of Christian liberty whether such as turn it into carnal licentiousness as the Familists and Libertines and too too many in this Land in solemnizing the Feast of our Saviors Nativity or such as turn it into civil liberty and freedom from civil subjection as of old the Jews which looked for earthly priviledges and immunities by Christ and of late the Anabaptists How many hearing that we are freed by Christ from the rigor of the Law make no more account of it as though a believer freed from the curse and rigor of it were not yet under it while he lives How many make Religion a cloak for their naughtiness and whoredoms being very diligent at Sermons and outwardly very devout that they might be the less suspected as the Scribes and Pharisees which devoured widows houses and under colour made long prayers How many hearing that the Ceremonial Law is abrogated by Christ will not therefore read any part thereof nay scarce any of the Old Testament shaking off the Testimonies cited out of it ignorantly saying O the old Law is abolished How many now hearing that we be not under the bondage of any thing indifferent rush out into all excessive and vile abuse of the same without keeping any bounds or going by any rule They will eat and drink excessively at all times wear what apparel they list without respect of their degree for the matter of it or the fashion for the maner So for recreations they dare run unto those that be unlawful and use those that be lawful without all bounds of moderation But of the use of things indifferent there be three restrainers Gods Words The Laws of Magistrates and the rule of Charity Gods Word where are rules whereby to guide us in the use of things indifferent as that they be decent of good report done to edifying used in sobriety and modestly tend to the glory of God and to make us fitter for duties The Laws of Magistrates whether Civil or Ecclesiastical for if they command in things indifferent and be so in their use also as well as their nature and be according to the rules of the Word then they are by the Magistrates commandment made necessary as for abstinence from flesh not for Religion but civil respects So if they forbid men to wear silk upon some special causes or to hunt within such a compass these were before indifferent but now necessary The rule of charity we must not use indifferent things to the offence of our weak brother or to cause him stumble or hinder him any way in the course of his Salvation Indeed for obstinate ones that will not be perswaded we are not bound to respect them as Paul that was content for the week Jews to circumcise Timothy would not after because of their obstinacy consent that Titus should be circumcised Our Christian liberty is an holy thing precious indeed and dear O let 's not abuse it let 's not suffer our selves to be intangled again with sin or the works of the Devil and fashions of the world from which Christ hath freed us Neither let us suffer our selves to be made the Servants of men or to be brought into subjection of mens Traditions or the superstitious use of things indifferent as the Papists thus hold poor people in bondage it cost Christ a dear price to purchase our freedom Contrarily Take heed we abuse it not to wantonness and licentiousness but use it to the glory of God our own good and the benefit of our Brother Remember we also that our freedom by Christ doth not exempt us from subjection to Magistrates Christian liberty and civil subjection may well stand together Even Christ himself and his Apostles were subject unto the higher powers neither hath he purchased liberty for any to do hurt or cross his Fathers order But as the servants of God Here 's the right use of Christian liberty we must use it as Gods servants that are freed from sin to serve him in obedience to all his commandments and this of subjection among the rest A Christian though he be free yet is he a Servant still He is freed from Sin Hell Damnation and the Devil to serve the Lord of Heaven and Earth an happy service a most blessed change A Christian is of all others the most free and yet the greatest Servant The greatest Christian the greatest Servant He that will be greatest let him be servant of all We must serve God in the duties of his worship both privately and publiquely and that zealously and we must serve men to the good of their souls and bodies by Admonition Exhortation Consolation Example and Prayer This is no bondage but the happiest liberty that may be Comfort and joy accompanies this service for the present whereof the end will be life everlasting Not to serve thus but to be under the service of sin is of all others the basest bondage As therefore we would serve the Lord with all our might and shake
times wherein there are none so bad but others will keep company and joyn with them in all kindes of Societies yea oftentimes even Professors will match their children with such especially if they be wealthy but what a woful yoke is it to have an honest or well minded person or one of good towardness to be yoked with one of an ungodly and vile life one that 's both loose in maners and corrupt in judgement whether Atheist Papist or any other So men care not where they dwell nor with what Neighbors if the ground like them and it be for their profit Our yong Gentlemen are scarce compleat if they go not over to Italy to learn some of Machiavels villany A number of our Merchants care not where they buy or trade so it be for gain though they live amongst all Gods enemies and often defile themselves with bowing their knee to Baal Many care not how vile Servants they have so they do their work which yet proves oftentimes the poysoning of their Children Most are for all companies if good so it is they will frame themselves accordingly if bad they are also for them This is the cause of so much overflowing and overspreading evil in the world for one infects another O how many Youths of good towardness falling into vile company have been spoiled How loath are we that our Children should look asquint or be deformed Ill company will quickly make them look quite awry from God therefore saith David Depart from me ye wicked for I will keep the commandments of the Lord. As we love our selves as we would escape the Judgement of God upon us such as Pain Sickness Poverty and such like here with everlasting Torments hereafter keep we our selves far from the wicked depart we from them in whom we see not the lips of knowledge If we be to choose our dwellings do not we dwell in Mesech as we would not cry with the Psalmist Wo is me c. If already we dwell in such places yet be we watchful over the pollutions there lest we be defiled Haply the wicked will hereupon tax us for pride but better it is that they should speak ill of us falsly then that God should hate and punish us justly If one should wallow himself in a mire and term another in new and clean garments proud for not wallowing as he did or rubbing upon his dirty clothes whereby he might be defiled who would not account him a fool Those I say we must not love neither frequent their company but we must love the Brotherhood frequent the company of Gods people David made choyce of such so Cornelius even of such as did fear the Lord We must love to have fellowship with them both publikely in hearing the Word joyning together in Prayer for a blessing thereon and offering up the sweet perfume of Thanksgiving where thousands have found such comfort and refreshing as they would not give for a world and privately conferring one with another Admonishing Exhorting Edifying Comforting and Encouraging one another Thus we shall strengthen and confirm one another for he that walks with the wise shall be wise Thus stir up and provoke one another to good works whereof considering our dulness and weakness we have great need Thus we may open our temptations one to another and accordingly receive both comfort and counsel The wicked meet to strengthen one another in evil hereby making others twofold more the children of the Devil then themselves and should not we be as wise in our generation Oh! How many have cause to thank God highly for good company by whom upon the discovery of their temptations they have received both comfort and strength by whom being formerly much daunted by Reproaches and other harsh measure used against them for their Profession they have been notably heartened yea even the wicked themselves have been the better for good company as Joash whilest Jehoiada lived and the Sodomites whilest Lâ—t was amongst them Two are better then one and as iron sharpeneth iron so good company proveth beneficial unto such as make use of the same 1. This rebuketh the Brownists that separate and rent themselves from us and our both publike and private Societies as if we were no Church but an Antichristian company having neither Sacraments nor Ministers But we have not onely a true but a worthy Church that maintain all Principles of true Religion as soundly as any Church in the world as in our Articles of Religion appeareth We have also Ministers inwardly called of God with competency of gifts and graced of him by the fruit of their labors in the Conversion of thousands of souls which is a good seal of their Ministery from Heaven and if these have any good in them where had they it but from those Ministers and that Church from which they now separate and on which they most unchristianly rail as Antichristian to whom our Church may say indeed Give me that which you have had of me and then go your ways and see what will become of you What an ungracious part were it in a Son if being grown to some years and able to shift for himself he should turn and miscalling his Father spit on his face calling also his Mother Harlot and Whore and then running away from them when he should shew his thankfulness to them No less ungracious are these men 2. It rebuketh those prophane ones that cannot abide the company of Gods people think an hour there as long as a day elswhere account such a Family a prison wherein there 's reading the Word Catechizing Prayer and the like duties yea when they should be in the house of God they will be at home or in some Alehouse or walking abroad in the Fields or loytering in the Church-yard or if they come it s to no purpose as being against their mindes such straglers are in danger of the Devil out of Gods protection and may fall into any evil What blinde beasts be these that count that a prison that is comfort and joy true and sweet liberty Well if they will not walk with them while they live their end shall not be like theirs sever'd in life sever'd in death But what have they no company then Yes to swagger swill swear game and to all maner of disorder as well on the Lords-day as other times There 's a great deal of such fellowship in this Land falsly called good fellowship indeed hellish fellowship whereof not God but the Devil is the Author and Master of the meeting little brotherly fellowship except it be as Simeon and Levi brethren in evil O the drunken fellowship of these times Some are mad and beastly drunkards others to whom there 's also a wo strong to pour in strong drink glorying in making others drunk but their glory is to their shame and their end will be damnation How few Gentlemens houses can you come to wherein
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
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
do yet live in foul sins Again some one hath deceived them or wronged them and they can speak very hardly against falshood and ill dealing who yet can see foul faults in others but such as have not touched them and not speak against them at all Some make great account of their truth and honesty and Oh they would not deceive their Neighbor nor carry away any thing out of his house and why fie on it hath not God forbid it who yet will rob the Lord of a great part of his day which he saith is his Some also make conscience to give their Servants victuals enough but make no conscience to give them any good instruction or to pray for them and with them c. These things they ought to have done and not left the other undone 2. If a man have a care of all Gods Commandments hate all sin and do all good always endeavoring to keep a good conscience in all things He hath an ill conscience that nourisheth any sin He that bears with himself in one sin shuns none for conscience Some are very forward to the Word Sacraments good Company ask why Because say they God requireth the same but why follow they not their calling pay every man his own deal justly doth not God require these also He is an Hypocrite that doth the former but makes no conscience of the latter Contrarily some follow their calling pay every man his own c. who yet robs God of his due and the times of worship Requireth not the Lord as well these as those Again such a man dares not do such and such a sin rob kill steal c. Why because of God and his Word who yet will swear lye rail break the Sabbath hate their Neighbors c. Why hath not God as well forbid these as those 3. If a man be careful to do his duty zealously as in Prayer not to bow the knee onely but the heart also at the Word not to hear onely with the outward ear but from the heart to reverence the same with a purpose to be ruled thereby He that slubbers over duties coldly it s a sign he looks onely to men not God 4. If a man be as careful to do his duties in private as he is in publique as in private to pray as he is in publique to hear so to meditate to be oft making moan for sin begging mercy and grace wrestling against his corruptions c. Every Hypocrite doth outward duties true Christians are in secret the same How many froward husbands will shew much kindeness to their Wives before company whereas he that makes conscience of his ways is most kinde in private So a man must make as much conscience of secret sins as of open sins of private sins in a corner of secret corruptions pride hypocrisie distrustful impatient and lustful thoughts so of wandring thoughts in Prayer and at the Word and Sacraments and of worldly thoughts on the Lords-day He must be grieved for them pray against them 5. If a man be not for a brunt but hold our constantly and continue yea and that in persecution as well where wind and tide is against him and he meets with ill will and hard measure for so doing as when he hath good countenance and may so do without control Thus David Daniel and the three Children though Princes both spake sate and did against them most part do contrarily Some make a shew a little while but quickly through love of the world through fear or favor fall away as questionless if Religion should alter most would go with the strongest side and many which now come to the Gospel would as readily go to Mass yea carry a faggot to burn them that now sit with them in the same seats These be they that know not the truth that receive not the love of the truth that live as they list and will not obey the truth Examine your selves by these Notes and as you are to repent and ask mercy and pardon for all that 's past even your best actions and the maner of your performance thereof so for the time to come do not any duty in Hypocrisie but all for conscience unto Gods Commandment Verse 20. For what glory is it if when ye be buffeted for your faults ye shall take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God THat which the Apostle said in the foregoing Verse he doth in this amplifie by the contrary and then repeats in the end of this that he said in that In the first clause speak we first of suffering for faults then of patient suffering for the same For what glory is it if when ye be buffeted for your faults c. Here note That All suffering is not commendable nor comfortable to suffer for faults is a shame and matter to hang the head for all sin hath shame belonging thereto Therefore when our Savior saith Blessed are ye when men revile you he addeth for my names sake and falsly and Blessed are they that suffer persecution he addeth for righteousness sake Whoso suffereth deservedly for his faults is herein a companion with the Devil and Reprobates a companion of the old world Korah Achan Gehazi c. who were deservedly punished 1. This condemneth them that boast of their sufferings without cause The Papists keep a book of Martyrs executed here in England in the days of our late Queen and King Woful Martyrs the Devils Martyrs if they be any like those which be hanged with us every Assiz for Murther and Robbery and the vilest things they suffer for high Treason for their bloody and devilish conspiracies against their Prince and State They might be ashamed of such if they were not devilishly impudent it s the cause not the punishment makes the Martyr and as one saith None can dye the death of a Martyr but he that beforehand hath lived the life of a Christian so did they never they put to death hundreds yea thousands in former times both here and in other Countreys onely for not yielding to their blasphemous lyes but not one of these hath suffered for Religion but for their Treasonable facts who if they had suffered for their Religion yet had been no Martyrs for their Religion is lyes and it had not been for Christ and the Gospels sake and its possible for an Heretick to be as stubborn and impudent in maintaining a lye as the childe of God can be constant in the Truth yea to dye also for a lye though not with the like comfort as the other for the Truth 2. Among our selves some will say I think I have as many troubles as any body and have been as ill spoken of but if it was for thy faults thou hast no cause to boast Hast thou got an ill name for a Company keeper for suspition of uncleanness for an oppressor for an
wretches that can say They hope to be saved by Christ and that he dyed for them and yet can follow every vain pleasure and wicked lust to redeem them from which it cost even the blood of Christ more worth then a thousand worlds what is this but to set light by Christs death which none can do who hath his part therein yea what is it but to crucifie him again and to make a mock of his death what beastly unthankfulness is it for any to say Christ dyed for me and yet to live in sin nay whosoever have faith to believe their pardon in Christ it purifieth their hearts and the assurance of such a love to us must needs work love again in us and that love will constrain us yet who useth not this shift who flyeth not hereunto as Joab unto the horns of the Altar but as there he found no shelter from the Sword of Benaiah so they that flie to Christ as their refuge having nothing to do with him they shall be cut off and cast down into Hell for ever O that the death of Christ which ought to be the greatest corrasive to eat out sin out of our hearts as which cost such a wonderful price should be made a boâ—ster for sin As beggers go with their licences boldly from place to place so do worldlings sin boldly because they can say O they believe in Jesus Christ and he hath dyed for them c. but as most of their licences being found counterfeit and made under a Bush are taken from them and they themselves cast into Prison So when God shall come to examine those this shall not free them or serve their turn but they shall be cast into utter darkness If you live in your lusts or have the love of any one â—in in you as yet ye have no part in Christs death 4. This may be a great comfort to those that can finde and feel sin dying in them and themselves dead to all sin and the love of any one and that they are renewed to live the life of God and yield obedience to all his Commandments Though this be not as they would yet if their hearts can bear witness with them that this in truth let them be assured they have their part in Christs death Having their part in the latter benefit thereof it s an argument of the former For how come they to be now so changed into an hatred of all the sins which before they loved and such a true and earnest care to please God Flesh and blood hath not so taught them but Gods Spirit and that 's an argument we are his even his Spirit that he hath given us But many that would not willingly offend God for any thing and having failed in the least thing are more troubled then most be at great matters yea and study and strive for nothing so much as to please God yet cannot be perswaded that Christ dyed for them Oh! I fear that Christ dyed not for me will such a one say because I feel such a corrupt and rebellious nature within me and I am often overcome of sin and Satan It s not the mark of such as Christ dyed for that they are freed from sin altogether but that they hate all sin that they resist it and often prevail against the same whereof if at any time they be overcome yet they rise again by unfained repentance and stand up upon their watch for in the best of Gods Servants there will some of the Canaanilist brood remain as pricks in our sides but so long as we keep them Tributaries we must not be discouraged though our corruptions salley out upon us sometimes yet if we make war upon them and chase them home and so weaken them they shall not prevail over us The Church is not in this world without spot except it be by imputation of Christs righteousness for in respect of Sanctification it s but begun to be cleansed and shall be perfected in the world to come Thus in general In particular the two clauses here mentioned contain the two parts of Repentance or Sanctification namely Mortification and Vivification or dying unto sin and living unto righteousness Dead unto sin It s the duty of every Christian in token of his thankfulness to God that hath delivered him from this most woful state to set himself to mortifie his lusts and all maner of evil and that every day more and more Though we cannot be dead to sin at once it being a work of our whole life yet must we be dead to the love of all sin open or secret outward or inward and so dye daily as Christ dyed so should we labor and be more and more dead to our lusts as he was crucified so should we crucifie them c. And can we live in sin that cost the price of the blood of Christ Who would not abhor and cast from him the knife that killed his dearest friend Thus did sin to our Savior Christ it was that which brought him to his death 1. The thing then that best beseems a Christian is to mortifie his vile lusts to finde them out to hate and pursue them to the death to apply all means to the weakning and killing thereof ever hacking at the roots thereof by continual Prayer and Meditation applying the Word Mercies Corrections all to the throat of our Corruptions for as nothing is more unbeseeming a Christian then to be carried away of any lust so this should be our continual exercise to be continually weakning our Corruptions This is true Religion it stands not in hearing Sermons but in mortifying our lusts and bringing our rebellious hearts in subjection to the will of God And as we are to labor for the subduing of all so are we especially of our strongest corruptions that have most foiled us most broke our peace most dishonored God and have been of worst example 2. This rebuketh a wonderful fault in most Christians that howsoever they have general purposes to resist sin and to do well yet think that they are not continually to labor for the mortifying thereof wherein failing they do sometimes yield and give way to their lusts to break out into open evils vain speeches slight oathes worldly talking on the Lords day gaming and the like So for their inward lusts of pride covetousness frowardness security dulness to duties unbelief coldness and customariness in the service of God Alas these they look not after but almost lay the reign on the neck of them so that if they reign not in them yet they break out at every turn and are very rank in them and shew forth themselves grosly to Gods dishonor their own discomfort and the continual breach of their peace with much evil example to others As we would prove our selves Christs let us labor to crucifie the flesh with the affections and lusts thereof let us deal
pleasure but by fair means endeavor that he may see and leave the same she must also be obedient to all his lawful commands and frame herself to his nature and liking so far as she may with a good conscience Indeed to consent to his evil or to do evil at his command that she may not by any means for God is to be obeyed rather then man yet even in these she must refuse with humility and due respect to her husband Though she have a good cause yet she may handle it ill This rebuketh the contrary unreverence and base esteem which too too many wives have of their Husbands O how unseemly and stout is their behavior towards them Not a few having many good qualities in them yet are curst snappish stand too stifly in their own conceit will carry away the day and have the last word especially if they have a good cause such do grosly forget themselves Whatsoever parts a woman hath yet if she be not subject and dutiful to her husband they are nothing she is as a curst Cow that gives a good pail of milk and kicks it down with her foot Let such endeavor to see this fault in themselves and repent thereof from their heart striving against their froward nature let such know that as subjection is Gods Ordinance so it s the very being of a wife What 's an hand if it have no power of handling or any eye if it see not so a wife without subjection Though there may be Parentage Portion Beauty Housewifery c. yet if this be wanting there is nothing of a wife There are also others which be so unreasonable so froward so mad and bedlem-like which do so scold and brawl as they care not what they say being a vexation to their Husbands hearts and corruption to their bones that are as it were a whipping stock and house of correction to them continually the contention of such is a continual dropping and it is better to dwell in the corner of a house top then with such in a wide house But hereof I have heretofore spoken at large That if any obey not the Word c. Not onely must wives be subject that have good Husbands but even they which have infidel husbands cross unkinde and most irreligious Husbands for they are their husbands whom they have chosen and are now in covenant of God withal and which God hath laid out for them as a blessing or cross if any shall say This is very hard let such know that Christians mnst do difficult things and such as no other can do whether Papist Hypocrite or Civil persons every Bungler can make good work of good straight Timber but he that can make good work of that which is crooked and knotty is worthy commendation 1. This rebuketh those that except against their husbands Oh will some say if my husband were as such a womans husband kinde courteous religious c. it would not grieve me to do any thing for him I could lay my hand under his feet but mine is thus and thus Ans. Ye must not look what others be but what your own is though they fail in their duties towards you yet must not you in yours towards them stoppage is no payment Gods Word must be your rule 2. If they that have such ill husbands yet must do their duty willingly how much more they that have loving godly careful husbands How great is their sin that do not their duty to such but are ever finding fault complaining murmuring unquiet such may justly fear lest God take away those and send them such as will be a cross to them If any have found it so let it lead them to repentance and let others take heed by their example But howsoever it be necessary for wives to do their duties to unbelieving husbands yet it follows not that they may lawfully match themselves with such This were an unequal match which is often spoken against in the holy Scriptures This were to make league with the wicked and Gods enemies This were the way to pollute our selves Thus was Solomon himself beguiled This is the means of a corrupt and sinful generation for commonly children do follow the steps of their parents Such as were thus born spake half the language of Canaan and half of Ashdod When both Parents be godly their children for the most part prove gracious God vouchsafing to draw the threed of his election through the loyns of the faithful when both be wicked their children are for the most part ungracious yea if but one of them be wicked most children prove after the worse side Let therefore Parents as they regard their own comfort and the wel-doing of their posterity be careful with whom they match them and those that intend to marry let them in their matching not so much regard wealth beauty birth c. as Gods fear yet how many are carryed away with those not caring to please God herein matching themselves even with such as are most irreligious But how doth our Apostle decipher an unbeliever by his fruit disobedience he is such a one as doth not obey the Word Whosoever he is that liveth in flat disobedience to any of Gods Commandments is yet an unbeliever and without Faith In vain therefore do they boast of Faith whosoever they be that live in open disobedience and known sins May without the Word be won by the conversation of the wives In general note we that Although the work of conversion is to be ascribed to the preaching of the Word For faith cometh by hearing and its the Interpreter one of a thousand that must declare unto man his righteousness yet are good examples excellent preparatives hereunto as fire that heats the iron and makes it fit to be fashioned by them a man may be brought to a better liking of Religion and of the Word and so to the hearing thereof whereby he may be converted Davids constant and true carriage of himself towards Saul made him confess he was more righteous then himself Do not we then content our selves with forwardness in profession and other good gifts but look that our conversation be such so holy modest godly c. as that we may stop the mouthes of the bad and draw on the backward so much as in us lies and thus shall we adorn the Gospel but the contrary in most is every day too too manifest In particular that Wives professing Religion shew it in all meekness subjection and good behavior towards their Husbands according to the rule of Gods Word may in time be a means to bring home their Husbands to God What knowest thou O wife whether thou shalt save thine Husband saith the Apostle If not yet they shall so restrain them as that they shall be
nothing so bad as else they would be or at least they shall procure their own liberty to hear read pray c. when their Husbands shall observe that no hurt comes thereby but rather that all things prosper well O therfore let wives labor to be humble and meek that as David was renowned for delivering Israel out of Goliah's hand they may be much more by delivering their Husbands through their godly conversation out of the hands of Satan and Hell O this is the happiest gains to gain men unto God! Thus to put out our talents will be to our Masters greatest advantage and turn most to our glory some Christians scatter away from God through whose ill and undiscreet carriage God and the Gospel lose much Assuredly such can have but little joy of themselves And for Husbands that have such good and godly Wives let them be careful to be bettered by them and won to God else they shall be brought against them as their Judges yea and against such also as live near them and yet are not bettered by them They shall condemn them as Noah did the old world Verse 2. While they behold your chaste conversation coupled with fear THis Verse is an exposition and opening of the former shewing how their Husbands should be won even by beholding their behavior and life to be pure holy honest and good and that not at some times nor in some things onely but at all times and in all things the neglect whereof doth occasion that their Husbands do often despise their forwardness and profession of Religion even because they do not observe them alike conscionably in every thing and at all times as also that they are of them reverenced and regarded and that there is in them a loathness at any time to displease them These things considered do much prevail with them So then our Apostle requireth two things of Wives Chastity and Reverence and that for that their Husbands would look into these things and that diligently While they behold A good reason to perswade wives to those vertues they professing Religion may be sure their Husbands which do not profess the same will look narrowly into their behavior measuring their Religion thereby Thus they that be of diverse Religions look into the lives one of another as the Papists do into ours and we into theirs we disliking their Religion because they make no conscience of an Oath of the Sabbath day of soundness in any duty c. as they ours for that they see many that profess our Religion to be dissolute and notoriously wicked yet have there been at all times some professors which have denyed the power of godliness so the common sort among our selves pry into the conversation of those which seem more forward and eminent in duties then others 1. Therefore It behoves us all to look well to our selves We are as a city set on an hill many eyes be open upon us the eyes of all the Canaanites and Perizzites in the Land when such observe our conversation not to be answerable unto our profession it sets them quite off from the love of Religion which though it be their fault yet we give the occasion 2. Let Wives that have ill Husbands look to themselves Their Husbands observe them at an inch and pry into their conversation to take them tardy for want of subjection and reverence for want of patience or of careful looking to houshold affairs c. that so they may reproach them for Profession and cut them short of their liberty But when after long looking they finde them sound and careful every way it overcomes their hearts and makes them have a reverent opinion of them and thereupon by little and little they are wrought upon and come to the Word and through Gods blessing grow unto a love thereof Happy are those Wives thrice happy those Husbands that have such Your chaste conversation Chastity is a part of temperance whereby we keep our bodies and souls pure and undefiled Temples of the Holy Ghost and Members of Christ Jesus This is to be observed through our whole life whether in single or married estate In single estate there must be abstaining from all uncleanness not onely of the outward act natural or unnatural but from all uncleanness of the ear delighting to hear beastly speech of the tongue to utter it of the eye so to behold any object as to lust after it as also a diligent use of all good means to preserve from these till God call to Marriage and then to embrace that holy and honorable remedy which God hath appointed for many good uses and ends In married estate Chastity must also be preserved Wives must be chaste not onely avoyding all outward and detestable acts of uncleanness with strange men but even of tongue or heart and all the least shews and appearances of immodesty in Countenance Gesture Apparel Speech Company or the like which might cause suspition or jealousie This condemns as all immodest behavior in Wives rowling eyes naked breasts laying out the hair painting the face wanton talk and delighting to be in company of strangers at home or abroad c. so especially that foul and odious sin of Adultery when the Wife breaking the Covenant of God and forsaking the guide of her youth gives her self to Strangers O how do such wrong God Gods Church their Husbands their own Souls O the Judgements whereunto such are lyable here and which shall be inflicted on them if they repent not hereafter As they have burnt in vile lusts against God and his Commandments so they shall burn in Hell for ever and ever Their paths tend to death their houses to Hell and destruction Coupled with fear Not a base fear as to do what she doth for fear of his anger who else would do as she list and cross him if she durst this is forbid in the end of the sixth Verse but a reverend regard of her husband as being her Head and from the love she bears to him being loath to grieve him in any thing but willing and careful to please him every way This rebukes those wives that set lightly by their husbands neither regarding how much they themselves do grieve them nor how much their servants do affording as it were continual matter of grief and unquietness unto them Well be the husband rich or poor wise or unwise the wife should so carry her self as whereby he may receive most content Verse 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or putting on of apparel Verse 4. But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet Spirit which is in the sight of God of great price INasmuch as those that be given to pride and excess in apparel be none of the most dutiful
hold or continue Even as Sarah He speaks of many and yet names but one yet such a one as they could not but acknowledge worthy of imitation Though more good men be mentioned in Scripture then women that was because of Genealogies and their publike places not that their number was greater then the others yet of neither of both are so many named by multitudes as were in all those ages God said he had Seven thousand which had not bowed their knee to Baal and it s said That at our Apostles Sermon Three thousand were converted yet none are particularly named In Heb. 11. some are named with their actions and commendations but that there were multitudes of others is there also implyed When therefore we read the Scriptures we must not think that there were no more good people then we finde there named Oh! there were many thousands more onely so many are Registred as might be for our good all could not As when we come out of a City or great Town looking back we see the tops of a few Steeples and great houses but when we were near we saw a great many more so when our backs are turned upon an Age alas it s but a few we can see then in comparison of them that lived in that age Howsoever be we of men remembred or not if we be holy men and women we shall not be forgotten of God our Names are Registred in Heaven whether one day our bodies shall come as well as our souls Obeyed Abraham calling him Lord That she obeyed him the story shews for whithersoever he went and flitted she went with him and when she was bid make ready for the strangers it was done and that speedily not a word against it and her calling of him Lord is here mentioned as an usual thing done by her proceeding from a reverend regard she had of him as her husband appointed her of God In all things lawful wives must be like Sarah therein though haply somewhat against their minde they must frame themselves to their husbands disposition They must not speak to them snappishly currishly curstly nor over familiarly calling them by their Christian Names but respectively and reverently Whose daughters ye are as long as ye do well Such women as live godly purely be subject adorn themselves with grace and are patient and meek they shall not lose by it but shall have peace to their Consciences and a good Name in the Church as Sarah and be heirs of Heaven as she is being like her they shall speed as she did As men Believers are called The Sons of Abraham he being the father of the faithful so all godly good wives The Daughters of Sarah that holy Matron that had a good Name in the Church while she lived and is now in Heaven Let this be a provocation to women to perform these duties I hope we give you no bad counsel neither wrong you in requiring of you but what Sarah did and to do what may make you like her here and hereafter what answer shall those make that are no whit moved hereby ungodly impatient immodest women are not daughters of Sarah but of that wicked one the Devil and with him shall have their portion As they that could not prove their Pedigree had no portion in Canaan so they that fetch not their Petigree from Sarah and be not her daughters in subjection pure conversation sweet speech quietness in spirit are not good wives nor shall have the blessing of such And are not afraid with any amazement It may be Christian wives were afraid that if they did not set out themselves in bravery of apparel their unbelieving husbands would not care for them but seek after others For this the Apostle prescribes a remedy let them not yield to do evil for avoiding that but trust in the Lord not being afraid with any amazement It s not enough to do duties but we must do them in a right maner that makes or mars Hence many in doing duties to God do them not in praying they pray not hearing they hear not because not from the heart in Faith but out of custom and in ceremony and formality Wives must not be dutiful because else they should lead a woful life their Husbands would cut them short in their will c. These are carnal respects for Heathens to be moved with but Christian women must be dutiful out of conscience towards God and love to their Husband as they whom God hath appointed to be their heads Verse 7. Likewise ye husbands dwell with them according to knowlege giving honor unto the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindred NOw he comes to the duty of Superiors particularly of Husbands whom he onely nameth for that he that is a good and godly Husband to his Wife will be also a good Magistrate or Minister if he be called to those places And in that he teacheth Superiors their duties we may note That Superiority exempts them not from duty every honor carries a burthen along with it The more high any is in place the more is expected of him as more was of him that had the five then of him that had the two talents as they look for much duty from others so not a little is required of themselves Every Superior should make his Inferior more beholding to him then he can possibly be to his Inferior even Inferiors may be as dear unto God as themselves are And they themselves have a Lord and Master in Heaven to call them to an account The Word also doth no less ininstruct them in their duty then the others in theirs No man holds his place to be idle but the greater it is the more is required of him The Word must guide them in their places they must not do as they list Likewise ye Husbands c. In other places the Husbands duty is set forth by love no love no husband a man not an Husband but here by the fruits which are 1. To dwell with their Wives 2. As men of knowledge and understanding 3. To give them honor and that 1. Because they be the weaker vessel 2. Heirs with their Husbands of Grace and Salvation 3. The contrary would breed unquietness and so interrupt and hinder their Prayers together which were grievous Herein he instructeth Husbands as before he did the Wives they standing in no less need of instruction and no less failing in their duty then Wives who therefore must humbly patiently and christianly hear their duties with a desire to be ruled accordingly Dwell with them The Husband must forsake Father and Mother and cleave to his wife they must keep together for all the marriage ends the procreation of Children the avoiding of sin and keeping themselves chaste and for the continual comfort they ought to have each
the world to come He calleth especially the weak and despised ones for the further manifestation of his glory This is an high and honorable calling taking hold of election before the world and of glorification after we are called to live holily as well as to be saved never happy hereafter except we be holy here This a Christian may know and is bound to labor to make it sure It s our best riches it gives us a right unto all Gods promises it furthers our Sanctification it stays our heart in the evil day it enables us to suffer persecution to set light by the world and chearfully to do such duties as God requires of us but this is no idle thing it hath hard work belonging thereto He that is called must requite good for evil being cursed of others bless He that doth not thus is not called Thou art effectually called if thou groanest under the burthen of thy sin and desirest more to be rid of it then of affliction If thou receivest the Gospel in the power of it if thou art inwardly quickned in thy spiritual senses if thou forsakest the society of the wicked if thou art renewed throughout thy whole man and become a new Creature And though a Christian may be assured of his calling not a few notwithstanding are often unsetled the grounds are for that either they are false Christians or as yet but weak or careless and lazy or for that they are doubtful and full of unbelief or for that they be too worldly or for that they give way to some corruptions or for that they conceive afflictions befal not Gods people and the like That ye should inherit a blessing Another Reason It s for our profit we shall be so far from being losers hereby as we shall be great gainers If we shall lay aside our own wills and do good to our Neighbors according to Gods will we shall have Gods blessing both here and hereafter The Word ever perswades to our benefit and will be so found in the winding up howsoever for the present we can hardly believe the same O that we should lose our part in Gods blessing rather then yield up our will and obey God! O who would not hereby treasure up blessings to himself Note further That Christians are a blessed people none like them Therefore should Christians rebuke themselves when they be discouraged or think basely of themselves The blinde world judgeth Gods Servants miserable because of trouble but they are of all others blessed Hereunto they are called being by nature children of wrath neither shall any partake of this blessedness but they that are called and such are heirs of blessing The godly bless them for their graces pray for them and praise them The loyns of the poor bless them for their liberality Their own consciences also comfort them They are also blessed of God which may swallow up all the crosses they meet with This in a restrained sence may be his comfortable speaking to them He speaks unto his Servants peace and as God speaks thus unto his so should Gods Ministers thus speak unto them and as God speaks not onely comfortably to them but well of them so should we also In an enlarged sence They have Gods blessings on themselves on theirs on all they take in hand He blesseth his Ordinances for them he blesseth them with grace Many a poor Christian carries more Treasure in his heart then all the great ones in the world have being without grace The Church is glorious within though black without by reason of affliction for his blessings in the life to come who can express the same Would'st thou be blessed of God attend on Gods house let the rain of the Word soak into thine heart Turn from thy sins and evil ways fear God truly Art thou now blessed of him walk so as thou mayest enjoy it make high account of it endeavor that thy children and servants may fear God and so partake of it Verse 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile Verse 11. Let him eschew evil and do good let him seek peace and ensue it ANother Reason in these and the following verse to perswade to patience and requiting ill with good We shall procure to our selves a longer and a more comfortable life in this world besides it will be the way to eternal life in the world to come This he proves by a testimony out of the Psalms which is here by the holy Ghost very fitly applyed to this special which is first affirmed then proved Affirmed That if any man desire life with comfortable and peaceable days he must refrain his tongue from evil c. Proved For the eyes of the Lord are over the righteous and his ears are open to c. their prayers So we have 1. A Proposition That the patient and loving man shall live and see good days 2. The proof thereof from the care that God hath of such 3. The same illustrated from the contrary disposition of God against the wicked In the Proposition we have the blessings to be desired and obtained Life and good days with the means to compass the same A Christian and patient conversation consisting partly in the shunning of evil and partly in the doing of good In the Proof we have the love and care of God towards such set out by two actions of the Lord His looking to them and hearing them the contrary being affirmed of the ungodly We will speak first of those in general then of the several branches thereof in particular In general Note that A patient and peaceable man shall live the longer and the quieter See for the proof of this Prov. 21. 21. Isa. 29. 19. Mat. 5. 5. Such take the way to stint strife and as wood being kept away the fire goeth out so by this means contention ceaseth Thus also are the parties vanquished who would contend with us therefore we see that of all sorts of men such have fewest to trouble them Besides God takes the care of such hath an eye to them preserves them notwithstanding all their enemies can do as may be seen in Jacob and David On the contrary such as are not thus they do either shorten their lives or at least make them full of trouble for thus they stir up strife and make more work for contention and so shorten their days as is seen by quarrellers and such as vex themselves by Law Suits Evil hunts the violent man to overthrow him The terrible one is brought to nought c. whoso hath his hand against every man every mans hand shall be against him yea if men would let such alone God will not he will set his face against such quarrelsom and shameless persons to destroy them 1. This confutes the common Conceit of the world
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
Apostles Paul and John joyn both together Great is the force hereof as both being within us and so more able either to comfort or terrifie us then any other thing as the wind that gets within the earth shakes it most terribly and likewise so inseparable that a man cannot get from it 1. This sheweth plainly that there is a God who hath set Conscience on work thus to admonish warn comfort accuse terrifie c. Having done evil why should a mans Conscience accuse or terrifie him but that God hath ordained it should so do and accordingly it doth cite him before God and judge him before hand for not man or Angel can take the accusation of Conscience it bears record in the sight of God Why have the most unbridled despisers of God when any token of Gods wrath hath appeared run into holes and cellars under the ground yea and such wicked monsters after some foul offence though so secretly done as that they needed not to have been afraid of men yet been so much vexed and disquieted but that their Consciences informed them of God against whom they did sin and that his wisdom and knowledge did far surpass that of men or Angels as knowing not onely what is done and spoken in the world but what is in every mans heart 2. This confuteth those which affirm That we cannot be assured of our Salvation and why because we cannot know whether we believe or not c. But as we may know a Tree by the fruits so may we our Faith God gives us not grace that we should not know whether we have it or not wherefore serves Conscience but to witness what is in us Thus what Conscience is For the second The Offices of Conscience they are to bear witness and to give judgement First I say To bear witness and that 1. Of our thoughts whether they have been proud distrustful unclean wandering at the hearing of the Word or in Prayer worldly on the Lords day c. for the understanding hath two faculties one whereby it conceives or thinks this or that the other whereby it doubles upon it self and knows that it did think it The minde thinks a thought the Conscience goes beyond the minde and knows what the minde thinks so that if a man would hide his thoughts from God his Conscience can bear witness of them Thus it discovers the very bent and sway of our hearts 2. Of our will and affections whether the same be set on good or that which is evil 3. Of our speeches whether they be agreeable to Gods Word or not 4. Of our actions though never so secret Thus Davids Conscience told him that he had sinned in numbring the people but that he had not conspired against Saul howsoever he was by him persecuted so Jobs Conscience witnessed against him that he had spoken somewhat impatiently but for him that he had not eat his morsels alone c. 1. This setteth out the great mercy of God to man God hath not here left us alone but besides his Word and Ministers every man hath a keeper still going along with him who is to pry into our actions and to bear witness of them all and when we have done amiss to tell us secretly thereof that so we may ask pardon and amend and may not complain that we had none to tell us of our faults c. and that is our conscience Hereby such as belong unto God are stirred up to have recourse unto God for mercy and thereupon are pardoned after their conversion they are also hereby kept from many evils and through the checks of Conscience we are driven to repentance Happy are they that have tender Consciences and turn not the deaf ear thereto Doth our conscience tell us of any thing amiss if we do thereupon amend we make good use thereof but if we do not whereas it now speaks softly between it and us in our ear it will roar out one day when it will be heard whether we will or not namely Both at the hour of our death and on the day of Judgement Most men count their conscience a common Barretor one that troubles them as Ahab said Elias did Israel therefore is it just with God to give them benumb'd consciences that they go snorting to Hell 2. It setteth out the Equity and Justice of God that condemns no man till he hath given him both a law to guide him and a conscience to admonish him yea to accuse and condemn him When God judgeth every mans conscience shall justifie God for so doing when God shall awake the conscience then it will speak true give a righteous verdict and condemn the civilest for want of Faith in Christ and not performance of the duties of the first Table 3. It teacheth us to beware we sin not whether in thought word or deed either out of hope that none shall know it or that we shall scape for lack of witnesses or that we may alledge that we knew not that so and so to do were sins Thus we should but deceive our selves for there be witnesses enough thine own conscience is as a thousand and God as ten thousand Le ts do no other thing but that whereof we would hear again for conscience will bear witness do not we bless our selves for our sins done in secret as if none saw them or could witness any thing against us The bird in the breast knows and God knows hang down thine head then and ask mercy of God and confess thy self to him if not even thine own conscience may break it out in this world as Judas's in accusing himself whereas he was not taxed by others and many have confessed Murther Adultery Theft c. some with repentance others in hellish horror Do not any thing in hope of secrecy unless you can keep God and your consciences from being present neither be we careful for eye-witnesses of our well doing in the performance of duties It s enough if our conscience tells us we have done well yea if we be taxed for Hypocrites or otherwise be slandered its sufficient that God and our own conscience can bear witness of our sincerity and uprightness it s more then if every one should speak well of us excepting our own conscience Thus was Job thus Hezekiah comforted 2. To give judgement and that whether things be good or bad whether they be well done or ill done and this judgement is given either before our actions or after them before Conscience gives judgement thus it tells us what is good and what bad and not so barely but with some furtherance This is good therefore do it This is ill therefore do it not so Pilate knowing Christ to be innocent his conscience moved him to seek to loose him so Reuben when his brethren would have killed Joseph apprehending that to be ill and that from
his conscience he disswaded them therefrom so Davids conscience told him that he should do ill to kill Saul and thereupon would not give ear to those that perswaded him hereto Thus being tempted to Lye Deceive Swear Prophane the Lords day c. the conscience tells us that its evil so to do Again being called upon to any good duty the conscience tells us its good and provokes us to do it Why then Conscience is a Puritan if it do thus is not this corrupted as well as the other faculties O yes therefore it gives judgement very weakly and imperfectly in all but especially in the unregenerate and especially in the most ignorant and most wicked yet it retains some part of her office and power and will be doing as its enlightened and therefore it will give this judgement in foul and gross things in the worst of all as when they go to commit Murther Adultery c. or tell them on the other side they should go to Church c. but in the regenerate it doth much good work it s as a guide to conduct us in our way and whereby we shun all by paths It s a bridle to keep us from sin and a spur to goodness it s joyned in Commission with the Spirit of God they are obeyed or rejected together 1. Our duty then in token of our thankfulness is That we listen to the voyce of Conscience and be ruled by it we must take advice thereof ere we do any thing If we will not be ruled thereby but do contrary thereto it will one day exclaim against us when God shall judge us for our disobedience Why did not I give thee a Conscience to tell thee of these things will God say Yes Lord shall Conscience answer I told him it was naught and yet he would do it I told him such and such a thing was his duty and urged him to it and yet he would not give ear but put off the time from one day to another he would not repent have prayers in his family c. such shall then be stricken speechless Most are so eagerly carried after their passions and unruly affections as that they do not hear the voyce of their conscience the noise of those drowns the voyce of this 2. Even natural men have a light of conscience urging them to good and restraining them from evil None so evil but they have in them some light by which conscience is set on work to advise or counsel to the doing or avoiding this or that good or evil it s therefore no note or sign of grace in any because their conscience doth thus and thus This is in meer natural men from the light and knowledge that conscience hath of things good or evil yea oftentimes so forcible are those stirrings of conscience in them as that it keeps and restrains them from many sins which they are inclined to and would otherwise commit and puts them upon many good things which it urgeth them to which of themselves they have neither will nor power to do not from the love they have of the good or hatred of the evil but becaâ—se they would please Conscience which will not suffer them to be at quiet till it be obeyed this they may do and yet in the mean time may be onely in the state of Nature for though here they obey Conscience yet they do it not for Conscience sake Their obedience ariseth not from the purity and holiness of the Law of God but from fear of men from discredit or shame from hope of reward desire of ease or the like If there were no other cause to move them to enter upon good duties or to restrain them from doing evil but the Law of God they would not yield that obedience to Conscience which now they do And thus conscience gives judgement before things be done For its judgement after our Actions It then gives sentence This was well done This was ill done and not so onely but with an Absolution or Condemnation This was well done therefore you are innocent in it and deserve neither guilt nor punishment This was ill done therefore you are guilty and have deserved Gods wrath hereby Samuels Conscience spake for him Whose Ox have I taken c. Pharaohs against him I have sinned c. Thus is Conscience as a Judge acquitting or condemning us yea a little God as it were in the midst of man giving sentence beforehand as it shall be at the Tribunal seat of God on the last day If it acquits us then it worketh Peace Joy Comfort Boldness if it condemn us especially forcibly O then it causeth shame as in Adam when he fled and hid himself in the thicket after he had offended so also fear yea in the midst of all jollities as in Belshazzar and at small things as the shaking of a leaf so also sorrow which the world judgeth to be melancholy whereas it is far otherwise and yet both may and do often meet together yea desperation as in Cain and Judas and an universal distraction of body and minde the accusation of conscience are wounds to the heart Davids heart smote him A wounded Spirit who can bear They are as the gnawing of a Worm that never dyeth but lyeth continually gnawing at ones heart 1. If our consciences do excuse and acquit us bearing witness of the truth and integrity of our hearts of our hatred of evil our delight in Gods word and endeavor to please him above all things c. then may we rejoyce and be of good comfort the same being an infallible mark of our Salvation and may be bold in believing the same against Satan and all his discomforts There 's a great fault in many Christians though as the Apostle saith They know nothing by themselves but that their hearts bear witness with them of their care and faithfulness in all things yet are never the more comforted but are still cast down through Satans suggestions and lyes and their own unbelief If thine own conscience well informed according to Gods Word acquit thee why shouldst thou not be of good comfort you may be humbled for your failings yea deeply for your strong corruptioÌ„s yet for the main be of comfort if in any particular we have done well we may be comforted 2. Let us always keep our selves in well-doing that we may hear our consciences speak comfortably so may we keep a continual feast 3. If we have any thing lying on our consciences for which they boyl within us and accuse and pronounce judgements against us let us not make a slight matter of it but seek to God for mercy and to be discharged of it that so we may still conscience which then may be done not before Stop not the mouth of conscience as many do by mirth and toys this is but to delude thy self and delay time others let
comes not after humiliation nor proceeds from apprehension of Gods love but from a false imagination having no true reformation of life accompanying it Now that the consciences of such may be awakened here whilest there is help though usually most shun the same they must 1. Labor to be acquainted with Gods Law wherein they shall as well see the smallest as the greatest sins Therein they shall perceive their own error as who thought that they did love God above all and their neighbors as themselves that they did ever serve God and put their whole trust in him that it was lawful for them to swear so it were true that it was lawful to go to wizards that on the Lords day they might walk about their fields and do their other businesses and yet serve God as well as they that went to Church that they might do with their own what they list c. 2. Labor to know and believe that the least sin is damnation yet do most bless themselves in their evil courses and are not a whit moved by all the threatnings of Gods Word that thereupon they may be humbled and terrified and flie out of themselves to God for mercy which is the onely way to come to good To this end let them make use of the most stirring sermons meditate of Gods judgements go to such as are afflicted or lie on their death beds consider that there be thousands in Hell which have not committed the tithe of their sins and that if they themselves should dye suddenly this night their condition were miserable If any shall say My conscience hath been quiet all this while I do not mean to call my estate into question let such know that many go snorting to Hell and that a troubled conscience is better then a drowsie secure conscience for that may come to good the other is out of all possibility of mercy Indeed to stay in terror of conscience is fearful yet not worse then to have a benumb'd conscience there 's hope of them that be troubled of the others but a little Physitians prescribe their Patients sometimes to go to sea to be sea sick and that to purge away some ill humors for the health of the body no less needful is it to be soul sick for the welfare of our souls yet is it a common speech of most at the visitation of the sick Oh I pray do not trouble him he is in a very good minde c. but the Prodigals condition though he had ragged cloaths and a rent heart was better then his elder brothers and the Publican justified not the Pharisee Thus of the quiet ill conscience The stirring ill conscience is either when it stirs by excusing or by accusing Excusing upon the doing of some evil whereof John 16. 2. or the omission of some duty as the hearing of the Word Prayer and the liâ—e Thus was it with Saul when he was questioned by Samuel for not obeying Gods Commandment thus hath it been with some Papists when they have practiced Treason against their Prince and Countrey A good conscience doth excuse indeed but rightly not amiss in all things not in some onely for the maner as well as the thing it self Accusing and that 1. When it should not as an Idolator is troubled in conscience for leaving undone some piece of idolatrous service 2. For trifles and not for matters of weight as the Pharisees made great conscience of going to meat with unwashen hands but not of murthering Christ as Papists make great conscience of eating flesh on a fasting day who yet make no conscience of Whoredom Swearing so Civil persons would be much troubled if they should be but accused for wronging their neighbors who yet are no whit moved for prophaning the Lords day not coming to the Sacrament neglect of Prayer and the like 3. When it is forcible and violent causing horror and fear gastliness terror in the dark or at the sight of any of Gods Judgements trembling at the ratling of a leaf yea and desperation it self This though it be not good of it self yet turns to the good of the godly God brings them this way onely he leaves them not here but by the voyce of the Gospel doth relieve their mindes and perswades them to seek mercy upholding them with the hope thereof Some have checks of conscience but so as they can bear them out some again so as they cannot endure them Who so finde their consciences accusing them for their sins and know no pardon but their consciences still tell them of their sins and that their course is bad let such know that they have evil consciences which being let alone will accuse them worse If their consciences accuse them God is greater and knows more Therefore let them seek to pacifie God and their consciences too To this end consider That God hath provided in his infinite mercy an all-sufficient remedy in the death and bloodshed of Jesus Christ then which there is no other way to satisfie Gods displeasure nor to stanch the terrors of conscience let such bewail and lament their state to Almighty God confessing their sins and judging themselves as the Prodigal for the same thereupon craving of him with strong cryes and humble prayers the pardon and forgiveness thereof To such as thus come in the truth of their hearts God hath made many gracious promises Thus suing to him he will in his own good time send down a comfortable answer This is the onely course to come to good to still conscience with forgetting our sins and mirth is but to deceive our selves to wear it out by head and shoulders it s but as the putting away of the tooth-ake with cold water which will still it for a little but after it reboundeth more violently this is the way to get peace After this will our consciences begin to be quiet and thereupon excuse and comfort Then will Faith purifie the heart and work an hatred of all sin with a continual care to please God in all things Then shall we be quite altered and changed from that we were I cannot but wonder at a number of men whose consciences witness against them who yet seek not to pacifie them by assurance of pardon but adde more daily unto their sins whose consciences bear witness That they have no care to please God but their way and works be naught assuredly their consciences will one day cry louder O lay up no new matter of accusation all the profit and pleasure that comes of it will be dear bought It s as to drink pleasing poyson it goes down pleasantly but afterward wounds the bowels If a man had never so much wealth yet if he have an ill conscience what shall it profit him It were as if a man had a costly banket rich apparel and attendance c. and one with a sword drawn were standing ready by
him to kill him This is a Bailiff to arrest a Jailer to keep safe a witness to accuse a Judge to condemn an Executioner to torment c. It s of all foes the worst they accuse to men this to God one may go from them sometimes but not from this It s an evil help in adversity which like Jobs friends troubles us more then all the rest It will be a woful companion at the hour of death and day of Judgement It s like a woful contentious wife when a man hath had trouble enough abroad coming home he findes more there O their life is no life that live with a worm gnawing within Thus what joy will there be of health wealth or whatsoever else yea as we are to take heed of this so also are we of a benumbd conscience the end of both being bad the one no less dangerous then the other Thus of a bad conscience A good conscience is an excusing and comforting conscience that speaks on ones side and that for well doing Thus have the Angels in Heaven a perfect excusing conscience So had Adam in his innocency and we shall one day have in heaven Now our conscience is but so in part as all our other faculties Some corruption remains therein even in the best and therefore doth sometimes accuse or excuse when it should not but for the most part it excuseth and witnesseth comfortably on our sides this is either a good quiet or a good troubled and trembling conscience A good quiet conscience hath these two parts an heart witnessing to us 1. The pardon of our sins past in the blood of Jesus Christ for as Jonah's casting into the Sea stilled the same So believing in Christ stills the most troubled conscience if we be justified through him who shall condemn and 2. Our unfained uprightness and care to please God in all things detesting all evil and bearing true love to his Word and Saints of the former read these Scriptures Job 19. 25. Romans 8. 16. Psalm 4. 6. and 32. 1. Gal. 2. 20. Cant. 2. 16. Of the latter these Psalm 26. 2. and Isaiah 38. 3. Acts 23. 1. 2 Cor. 1. 12. Heb. 13. 18. They that believe most assuredly the pardon of their sins and walk most stedfastly with God they have the good quiet conscience at least so far as is here to be attained This is a wonderful Jewel a continual feast This causeth joy This causeth boldness to come to the Word boldness before God boldness also towards men let men say what they will we care not if our consciences witness truly on our sides yea boldness against the Devil who will lay much to our charge sifting us to the full O thou art a damned Creature will he say No Satan yes an horrible sinner and who hast deserved Hell fire I grant Satan but Christ Jesus hath paid my debt and delivered me If thou shalt scape Hell yet thou shalt never get to Heaven will he say for none come there but such as keep the Law O Christ hath kept it for me But he hath dyed but for a few whereof thou art none yes I am He dyed for none but such as truly believed in him so dost not thou Yes I do believe and do lay hold on his gracious promises But Christ dyes for none to whom he gives not power to become new Creatures so art not thou Hereunto will a good conscience answer boldly and so put Satan to flight This differs from a bad quiet conscience that comes from ignorance of their danger as a blinde man standing before a Canon this out of knowledge of Gods Word This is quiet upon examination that because never examined This is quiet upon good grounds that upon nothing but upon bear conceits This hath joy adjoyned therewith which that hath not That leaves one in deadness this quickens the heart to every good duty This holds at all times that driven away by the terror of the Ministery of the Word or by afflictions especially it fails at death and Judgement day A good troubled and trembling conscience is when one is perswaded of Gods love and the pardon of sin through Christ but cannot hold it firm and fast and this not in the beginning of their conversion onely but after they hold it with a wavering hand so doubtful and full of fears because of their unworthiness and the greatness of the mercy so that ever anon they are to seek and ready to faint And for the other their heart witnesseth the true hatred of all sin and care to please God in all things but herein they think they do nothing as they should and that they can do no good and even when they have done duties very carefully yet are they still troubled as if they did all for fear of pain and Hell and not for the love of God or out of self-love in hope of Heaven and to save their souls And because they finde some corruptions and rebellions they think that these spoil all their duties and that they themselves are vile wretches yea though they hate them deadly yet this doth not satisfie them they hate them not so much as they should Again they are so timerous and fearful whether they may eat this or that or thus much wear such good apparel do this or that go this way or that all which notwithstanding are lawful for them but they are so afraid to offend God that they often accuse themselves c. This is a good conscience though not so setled as were to be desired and as the other is This may appear by these Notes Such would not part with the comfort they have for the world nor be utterly out of hope and are glad when they can believe best They resolve to trust in God and serve him though he would kill them They are humble and both much and servent in Prayer They hang upon the Ministery of the Word hunger after the Sacrament long for the Sabbath delight in the Saints There 's no Physitian more welcome to a sick body then a godly Minister to them in time of trouble They walk usually more strictly then they that have more comfort and are more zealous and more afraid to sin and more grieve at sin in others So that this is a good conscience no less then the former Both go to Heaven the one in sharpness the other in sweetness run the way of Gods Commandments They be like to two Travellers through a Wilderness or in a dark night one of good courage afraid of nothing the other of a fearful nature afraid of every thing both which get well through So do these the one hath experience of Gods goodness in not being troubled and tempted the other of his power in being upheld that he is not swallowed up and overcome of fear and grief O that there were many such consciences And yet it cannot be denyed but
cry for mercy and pardon and if it be possible turn from this base vice renounce hate detest vow covenant swear against it pray also to be kept therefrom avoid all company of lewd ones which will either by flattery allure you or if you yield not to them reproach and mock you But what do I speak to them that have lost their wits Is there any hope of repentance for such Well yet nothing is impossible to God The harder it is labor the more and weep and lament for that is past redeem the time to come give your souls and bodies to please God in all good life and sober conversation you have spent your goods and time hereon do so no more If thou wiltst not be perswaded but go on still and hate to be reformed thou mayest look for some one or other dreadful judgement to be here inflicted on thee and at thy death to be cast into utter darkness who hast wallowed in the works of darkness and for thy drunkenness to drink off the full cup of Gods judgement for ever and ever Neither are common drunkards onely to be rebuked but such also as will now and then drink with their friends and sit so long talking and bibbing or gaming and drinking that they be caught and are scarce wise enough to finde the way home they may count themselves wise men but Solomon saith nay to it they shall not be counted innocent Nor are those only to be condemned that be so drunk as they be like beasts but even such as take delight to quaff and to carouse and spend their time in swilling having yet strong brains to bear it and herein they glory that they can drink others under-board and because they be never so drunk but they can carry it away therefore they think themselves no such persons but they are as bad drunkards and as guilty as the other they waste as much time as much wine or strong drink as the others they waste also their substance and delight in this course nay haply they drink much more then the others for some are so weak brained that a little tâ—rns them over There 's a wo denounced against such their brain was not given them for this end but for the service of God they should prove their strength in good things and strive to exceed others in goodness not in dishonoring God by abusing his Creatures There are also that delight to see others drunk that allure or enforce them so to do to delight herein how horrible is it how ill a sign no childe can delight to hear or see his father misused he is else a bastard not a son Gods Children delight in his Commandments in his Sabbaths in his Saints in the publike performance of his worship contrarily they are grieved and vexed as David and Lot at the dishonor which is done unto him so are not the wicked but God will laugh at their destruction and mock when their fear cometh when judgement cometh those mourners for sin shall scape when as these rejoycers therein shall not go unpunished and who indeed could laugh to see a man running on his own sword or casting himself in the fire To make others drunk enticing them hereto and to this end under colour of kindeness to drink to them often as is usual in Gentlemens Butteries and Cellars in Inns and Taverns c. where men will be at great cost to dishonor God this also is fearful these be zealous Servants of the Devil But if one should allure another to go in such a way where he were sure to fall into a pit or be drowned or be robbed c. would not every one cry out of such a treacher no less treacherous are those which make others drunk We are willed indeed to provoke each other to love and good works to call one another to the house of God to exhort and edifie one another but in no sort to destroy one another as those allurers and enticers do To compel others to drink till they be drunk or to drink more then they can bear is usual to refuse is accounted of sundry ruffians in our days a matter of great disgrace which they will not put up and therefore stab or challenge to the field those that will not drink as many and as big carouses as they that have begun them What inhumanity is this what folly hath nature made all alike can one of low stature reach as high as he that is far taller can a weak man bear as heavy a burthen as a strong man Besides what greater wrong then to force a man to do that which will hinder his health shorten his life wound his conscience and destroy his soul But especially what an outragious wickedness is this against God cannot we our selves be content to do wickedly but as ringleaders we must enforce others whosoever scape such traytors shall not What woful wretches are those have they not sins enough of their own to answer for but they must needs desperately pull other mens sins on their heads whereof they themselves are the principal cause For those they shall answer on that dreadful day Against such shall Ahasuerus his injunction though an Heachen rise up for their condemnation It s the duty of all those which as yet are free from this sin to be truly thankful to God for keeping them therefrom They must also endeavor for the time to come to avoid the same with all the occasions inducing thereto God gives us his benefits to provoke us to well-doing we must not use them to sin like the Mastiffs that flies in his face that gives him meat Wiltst thou so foully dishonor God shall thy body and soul appointed for Gods service be for the service of the Devil in this base sin Wiltst thou thus make thy self unfit for any good in danger to run into any evil Wiltst thou so disguise thy self as to make thy self a scorn so abuse Gods creatures to hazard thy health bring diseases and untimely death on thy self Wiltst thou so wound thy conscience and provoke the Lords judgements against thee here and hereafter O God forbid Be earnest always with God to keep thee see the ugly face of sin think of the judgements denounced and lighted upon many that are past help how pleasant soever it be at the first in the end it will bite like a Serpent Flie from Alehouses and Taverns as from infected houses think it an odious disgrace to be seen in any such house except in travel or for necessity flee the company also of such as are addicted to this vice as infectious and dangerous together with their enticements and provocations follow also your calling diligently whereby both this and other sins may be prevented together with the judgements due thereto 4. It s the duty of all those which are in Authority to set themselves against this sin whether Ministers Magistrates
or others they should disdain that this outward and base sin should thus insult and prevail and Goliah-like defie the host of Israel O if we had Davids spirit to set upon it and knock it down it would be easily done if all would joyn hands But whereas some have put down Alehouses other Justices to gratifie some friends have set them up again and are so cold and remiss herein that few drunkards come to any punishment Belike they have no leisure no zeal for God neither will afford him any help against the mighty But though these and their Officers were faulty yet if housholders would bestir themselves and put on Joshua and Davids resolution the number of drunkards would not be so great as it is but if one put away such a servant another is presently ready to entertain him O what a goodly Church and Comon-wealth should we have if housholders would do their duties throughly Revellings Gluttony This is an abuse of our meat God of his abundant mercy hath left us the use of his Creatures and that not herbs only as before the flood but the beasts fishes fowls c. marvellous varieties out of his three great store-houses and that not onely for necessity but also for delight as well in the plenty as variety of them Those he hath appointed us to receive in due time measure and maner with thanksgiving in a sober and temperate sort as becometh Christians Contrary hereto is the sin of gluttony which is committed in respect of the quality quantity and time For quality namely when people be too nice curious and dainty in their fare and are never satisfied herewith and give themselves to devise new found dishes cates and sawces so fulfilling the lusts of their flesh a common fault in great Towns and Cities Most are a great deal more careful herein then to please God and more angry if it be not to their tooth then for any sin against God It s good to have things cleanly and wholsome but not curious There are some also that this way exceed their ability being too much given to belly-cheer whereby want creepeth upon them and theirs men and women must be content and do as they may Some will not be restrained by the Civil Magistrates command but even in their health will follow their appetite whereas we ought to obey the Magistrates commandment our health giving us leave for conscience sake Conscience I say not of the meat that were a Doctrine of Devils but of the commander whom we ought to obey For the quantity when men exceed measure and eat more then doth them good or makes them fit for the business God sets them about there are some beastly monsters that of set purposee at in a bravery more then two or three men yea for a wager will eat so much a goodly glory to their shame wherein a hound will match them some such God hath branded Others there are that at feasts and such times forget themselves and by variety of meats are beguiled this is the fault of feast-makers occasioners of gluttony who provide too excessively and curiously costly and dainty dishes when men are filled with wholesome and sufficient food before It s good there should be plenty according to every mans ability that so the poor may be remembred and some variety too to shew Gods bounty and because all love not alike but overmuch costliness is not meet That which in the end of feasts is oftentimes wastfully spent would go a great way with the poor and much comfort them if the charges were employed this way But many that stand not at many shillings this way would grudge at as many pence to give to the poor It s a good feast where the poor are remembred It s also a great fault in Guests to be tolled on further then is meet whatsoever provocations there be they hereby hurt both their bodies aud souls But especially those are blame worthy that make the Sabbath day a feasting-Feasting-day quite contrary to all good order and reason that 's a Feasting day for the soul but if the body be overmuch pampered the soul shall fare the worse we are therefore sparingly to eat that day especially till night as being to go about spiritual duties whereunto we are so unfit in the performance whereof through excess of food we become sleepy and drowsie which is most unseemly and wicked in Gods service therefore as when we serve God extraordinarily we fast altogether so when ordinarliy we must be very temperate and sparing For the time It must not be at unseasonable hours as either too soon before men have done God some service or been about some good business nor so late as when men should be at rest such banquettings junkettings and late Suppers be not for strength but for lust sundry servants be wanton in this kinde watching their unseasonable times when their masters and dames be forth or asleep This as its a sin in it self so doth it many times bring on other wickednesses Wherein we have offended either way le ts repent making conscience for the time to come O what woful Creatures are we that cannot tell as wise as we think our selves what how much or when to eat Gods Word must be our rule and we must suffer our selves in all things to be guided thereby Banquettings Drinkings that is needless excessive or untimely bibbings when there is no cause This is here condemned as a lust of the Gentiles because else they that are addicted hereto would have been at defiance with them that had spoke against this and told them they were not drunk might do thus and thus Many upon every idle occasion be bibbing and sucking and love to sit with the pot in their hand telling a tale and then they think themselves as wise as a great Counsellor But do they become hereby more fit for Gods service Doth this tend to Gods glory nay hereby become they not often drunk ere they be aware To stir you up to sobriety 1. Finde that you have right to the Creatures else you can have no comfort in the use of them but shall answer for them Carry your evidences to the Lords Lawyers who can clearly resolve you There are none more bold to take and that excessively the Creatures of God then they that have least right to them 2. Knowing that we are heirs to these and so that they be sanctified to us on Gods part by the Word we must on our parts sanctifie them to our selves by prayer and thanksgiving O how many swinishly go to meat and drink and have not God in their thoughts not make mention of him except it be by swearing to prophane and abuse his holy and glorious name 3. Use them soberly and temperately as in Gods presence so as our eating may be to make us fitter for the service of God and the work of our calling and so may be
may desire so much as may be competently sufficient as well for our selves as for all that belong to us that not onely to maintain them while we live but to leave them somewhat according to our state when we dye yea and that whilest we live we may be enabled to do some good in our places towards the relief of the poor it being a more blessed thing to give then to receive To ask or desire more to spend superfluously we have no warrant yea so to ask or desire were a sign of distrust Not but that the things themselves are good how great a portion soever we have of them if we could use them to good uses but our corrupt nature is subject both to dote upon them trust in them be lifted up by them and the Devil to fasten many dangerous temptations on us by the means of them and therefore we should not desire such abundance of them If God should cast such abundance on us by honest labor in following our calling or otherwise we ought humbly to beg a great deal of grace and fear our stewardship and account being now far greater Jacob asked food and raiment and we are willed therewith to be content they be not good absolutely and to every man and many have taken hurt by them few at any time made better where poverty hath slain a thousand riches hath slain ten thousand They be never almost mentioned in Scripture but with one check or other as thorns snares uncertain deceitful meat that perisheth unrighteous Mammon c. that we may not be in love with them 1. This condemneth the common practice of most men in the world that be stark drunk with these things and seek them without all bounds which is also the fault even of some of Gods Servants O how many seek them before grace and heavenly things do altogether labor for the meat that perisheth O how many will work all the six days long but in the mean time do nothing for their soul yea on the Sabbath do no more then an outward performance of duty to satisfie Law and for fashions sake their tongues and hearts running after the world God and grace are not in their thoughts A little of this is enough yea and then onely when they can follow the world no longer and thus with most the greedy desires after the world eats up all thought of any goodness Hence it is that they are wise for the world but stark fools in matters of Religion of that they can talk all the day long but cannot speak three words savorly of any good thing They abound in wealth but have not so much as a dram of grace nor look after none rich in the world but to Godward miserable poor blinde naked souls 2. How do numbers set down with themselves to be rich thus much to give to such a childe c how also many are even mad in making haste to be rich up early down late by right wrong c. yea make such haste as they break their shins nay make waste of their souls What will they flie before they be fledged must they needs get up all at once cannot they tarry and rise as God will have them but by getting other mens goods into their hands or running into the Usurers books undo both themselves and others what purchasing is there before men be fit when haply they have not half the money to lay down but for the rest must be beholding to the Usurer and so fall into the Kites paws Thus some have lost their own livings which have been competent by reaching at more before they were fit others though they have not thus undone themselves yet much straiten themselves shame and disgrace themselves are still in debt live barely and miserably who might else live at elbow room and comfortably How many are so unsatiable and greedy that like Hell and the Grave they still cry Give give they have the dropsie and their thirst can never be quenched They are like a great Hound standing at the tables end give him one piece of meat he swallows it down without chewing looking on your face presently for another There 's no end of Lying Swearing Sabbath-breaking Deceitful and false Weights and Wares Oppression Wrongful dealing c. and all to be rich in the world nay when men have both competency and sufficiency yet do they still eagerly follow it with as hot a pursuit as if they had nothing O how odious this is in Gods sight this Covetousness is Idolatry yet as if one should have told Nabal after he had so blockishly sent away Davids servants that he was Covetous he would have said Nay but a good husband so who can perswade these hereof This is a kinde of drunkenness as the moderate seeking of riches soberness neither can two things be more like then are drunkards and covetous persons 1. Both be insensible ye cannot beat any good thing in either of their heads Though the one reel as he goes and cannot so much as speak a wise word yet you cannot perswade him that he is drunk and though the other doth both pinch himself and others yet he will not believe that he is covetous 2. Both be insatiable The drunkard must have pot after pot is never satisfied but still dry So the covetous man must joyn Farm unto Farm House unto House Land unto Land The one calls in dousens of beer yards of beer pails of beer beer by the Hogsheads So if a covetous man had a whole Town he would desire another and then a third c. 3. Both be inserviceable who will put a drunkard in any office what employment is he fit for So a covetous man he will so look to his private gain as he will neglect the publique he will have something clear to himself of that 's committed to him or will take bribes or extraordinary fees Therefore it is that both Magistrates and Ministers are willed to avoid this 4. Both be incorrigible There 's no hope of an old drunkard few of them repent so of a covetous man it s a rare thing to see a Zacheus That story begins with a word of Note Behold The vilest drunkard is not more odious to God then is a wicked covetous man God would not have covetousness to be once named amongst us yea he forbids to keep company with one that is covetous pronounceth that such shal not inherit his kingdom Covetousness is the root of all evil the breach of all the ten Commandments it takes away our Love Fear and Trust in God and gives it to Wealth yea it hinders from the very knowledge of God Through it many have society with Idolaters because of it how many thousand oathes are sworn daily how many daily forsworn what regard bear such to the Word either because of their Farms and Oxen they will not come thereto of if they do
that are all for themselves as for any other either they will not bestow any thing at all or no more then needs must and most Christians are too nigardly For the worship of God some think that any thing bestowed this way is too much that this is the worst and idlest money bestowed this may be they could be content with a blinde Sir that would live of crusts and if they can pull away the Tithes and make a bargain with a Minister half for nought they think it well gotten and many that might procure the Preaching of the Word to them onely the want is their hearts are so glued to the world they had rather have their Hogs then Christs company among them The blinde devotion in times of Popery to build Churches and Religious Houses will condemn the wretchedness of our times If a Church be but decayed in our days there must be a Collection all over the Countrey if not many Shires for the reparation hereof And how do men hide and conceal their Estates that they may be freed from the paying of Subsidies and Taxes and so deceive the King of his due And what wincing is there for the payment of the poor the true poor If it were not out of the fear of Law and Justice they would pay nothing or as good as nothing Hath not God made many promises what unbelievers are these that will not take Gods word Their goods thus spared prosper not long for God will be true hence come so many changes of owners even because men get and keep their goods unlawfully Thus many instead of wealth leave their children an heap of chaff that blows away God will rifle in such goods and besides at the last day what account and bills will these be able to bring in that they spent all on themselves or wasted all in riot or spared all from those good uses they should Their bills will not be taken they shall hear this sentence O evil and unfaithful servant thou hast been untrusty in a little who shall trust thee with more take him hence binde him hand and foot c. but to those that have employed them well it shall be said Come ye blessed of my Father Well done good and faithful servant thou hast been faithful in a little enter into thy Masters joy O then let us learn this sobriety We have an enemy to resist who if we be drunk with the love of the world will assuredly have his will of us and is not the end of all things at hand If we be drunk when our Lord and Master cometh what shall be our portion we must dye we dye daily in our neighbors And watch unto prayer This is not to be understood of the bodily waking of the eye from sleep though the Papists so transfer it and therefore keep certain Vigils and Watches for Saints certain nights of the year though upon occasion we ought with David to keep our eyes waking in the night that we may praise God and pray unto him but it s meant of a spiritual watchfulness whereby we have an eye to our hearts and ways that we do nothing against the will of God but may ever be doing that which is good and acceptable in his fight which is a notable help to further a man in a godly life to the kingdom of heaven and this is performed by those onely who having obtained mercy of God and assurance of pardon see cause why they should turn to him serve him and give themselves wholly to him This watchfulness is well put after sobriety as sobriety is set before it to make way for the same for as a man drunk with wine cannot keep awake but sleeps like a Hog so he that is drunk with the cares of this life cannot watch spiritually This watching is a looking to our hearts and all our ways that we may be always kept from evil and ever in a good course Therefore as Watchmen use to examine all Passengers and accordingly deal with them so ought we to watch against all enemies which are evil thoughts evil words and evil deeds which do either directly proceed from our own ill heart or by the temptation of Satan and the world To prevent evil thoughts we must keep the heart with all diligence This is the fountain that sends forth such streams the furnace from whence comes such sparks If our thoughts be wicked impatient unclean proud c. we must suppress them and beat them down but if good holy and pure let them pass for true men so we must take heed to our ways that we sin not with our tongues Our tongue is a slippery member an unruly evil able as little as it is to do much hurt and he is a perfect man and able to rule all his body that can rule his tongue we must therefore set a watch before the door of our lips and examine all our words And for evil actions we must also beware of them we must take heed to our ways watch all parts and members of our bodies that no ill action break forth and accordingly as Job Covenanted with his eyes we must with every member We must examine every action at our going about it if any evil one pass from us and break as it were through the watch we must be grieved and repent and thereafter be more watchful As the eye-sight and eye-lid are necessary in the body so is watchfulness in the soul we are continually in danger of falling the Devil the world and our own lusts be our enemies if we suffer them to break in upon us we dishonor God and spoil our selves of our peace and comfort And as we must watch against all evil so must we especially against those we be most subject to as wise and careful Watchmen will have most care of the weakest parts of their City And as we must watch to keep out evil so must we to do good and that both privately and publikely towards God our selves and our brethren And not this onely but watch that we do good as we ought to do in a right maner we must look to our hearts in our callings and in our best duties for even then they will beguile us and the right maner of performance is all in all Thus in prayer we must watch against private pride hypocrisie wandering thoughts c. so in the Word against Infidelity prejudicate Opinions c. this must be all the day through and in our particular actions for it s not enough to have a general purpose of well-doing or of a godly life but we must look to every particular action through the day we must not be good by wholesale but by retale not in the sum and gross but even in particulars there must not at any time be an evil heart in us we must be in the fear of the Lord continually As in journeying suppose to York we
mercies of others they are cruel It s a sign that those never tasted of Gods mercy which are altogether without the bowels of mercy Obj. O but if I could happen upon Angels in entertaining strangers then would I like well of it Answ. We do after a sort entertain Angels for they attend about those whom we harbor and the House is the stronger that night as Lots was yea we entertain more then Angels For he that receiveth one of these little ones receiveth me saith Christ Who would not be ready to lodge Jesus Christ if he were here If I could obtain a Son having none or being dead to have him raised from death to life as the Shunamite by the means of strangers or have my friends and servants restored to health I could like well to entertain them Gods Servants may obtain for us as great things as these nay greater even such things as may be for the good both of our own souls and theirs And if even those which in likelyhood have done thus onely in civil courtesie have not been unrewarded how much less shall they which do it for Conscience sake 2. For our own poor It s best to maintain them at their own houses with that which their own labor will not attain and not suffer them to go from door to door except when they bring home their work or come out upon occasion of some sickness to make known their necessities But many are forced out as being neglected at home Besides their maintenance at home its meet also for them of ability now and then to bid them home to their houses to warm them at their fires and that not onely at the Festival time of the Nativity of our Lord Christ but upon other occasions as the day of our deliverance from the Powder-Treason c. So its meet that every Lords day we should take home with us a poor body or two who are best minded most diligent in their Callings bring up their Children well c. to encourage them in goodness and that they may bear their burthen the more chearfully This is even in special enjoyned to us and required of us and thus doubtless did both Abraham and Job But how are the poor by most in most places neglected Hereof there are two chief causes 1. Wicked Covetousness which hath so prevailed with some that they are mad for the world and insatiable thinking all lost that goes besides themselves Some rich keep no house some have many Farms and for any good they do it were better they had none some live basely and miserably c. 2. Pride in building apparel sumptuous dyet whereby they are drawn so dry that nothing is to be had of them For the former they covet an ill covetousness to their own house it being the way to pull it down and for the latter their bravery will be turned into rags God blesseth not the Children of either the one or other The Fathers being ill Tenants and not paying their Rent God will turn out the Children O how many by sparing more then is right come to poverty Being merciless they shall have judgement without mercy stopping their ears at the cry of the poor they themselves shall cry and not be heard They send away the poor as Nabal did Davids messengers and bid them Go c. and it shall be said to them at the last day Go ye cursed c. If thou wouldst be merciful to the poor thou mightest be blessed in all thou puttest thine hands unto if thou wouldst sow liberally thou mightst reap liberally thy Children might be blest thou mightst have a good name and be mourned for as Dorcas thou shouldst not partake in the evil to come thou shouldst hear a joyful Sentence on the last day 3. For inviting one another It s a means for watering love much good comes by it and the contrary strangeness doth hurt In many places its neglected and that out of pride for they cannot or will not meet but with so great cost and variety that men be the worse for it a quarter after if Christians would meet like Christians for society and not for meat and be content with one dish or two it were much better and then it might be oftner This duty is required of Ministers and that elsewhere particularly as well as others for they be fittest to counsel and comfort strangers are easily found out and must go before their people in the practice of that they teach and shall thus both provoke others the better and make a way for their Ministery in the hearts of the poor If it be thus then it was doubtless Gods minde That a Minister should have wherewithal even a competent maintenance for himself and his and to do good to others It s the conceit of some That a Minister should live but meanly and as it were from hand to mouth and accordingly they do so pole from him that he can do no good this way But though they should not be pompous nor sumptuous nor rake after farms and wealth yet they must and ought to live in good sort as well as themselves Such as have skill in the Scriptures or have profited by the word or reverence the Calling of the Ministery will not otherwise judge For us if we cannot do as we would we must do as we can nor having ability must we bid set on the great pot in the mean while starving our peoples souls Without grudging The maner This is all in Gods account He will have the work done after his fashion else it s to no purpose though haply it be as costly and painful as he requireth to come to the Word Sacraments Prayer be good duties none better but the heart wherewith they be performed and maner of doing is all in all As the Gallants of our times though the matter of the Garment be never so good or costly regard it not if it be not of the fashion so in duties the Lord looks to the maner how they are performed This of mercy must be done without grudging that is willingly chearfully without murmuring or repining God loves a chearful giver He respects the widows mite thus given The people offered freely to the building of the Tabernacle and Temple and accordingly should we do in these works of mercy It s a great fault not of the world onely but even of Christians that are brought very hardly and heavily to perform these duties we ought to be so far from being grieved at them as we ought to be glad when any occasion is offered this way That we do the same chearfully let us do it in faith even be assured 1. That its pleasing and acceptable to God 2. That he will reward it abundantly were this encreased in us we would be glad of any opportunity to manifest the fruits thereof Verse 10. As every
to 2. Having any ability for the discharge thereof give the glory to God the giver thereof That God in all things may be glorified The Confirmation or Reason why we ought to do our duties faithfully even that we may thereby glorifie God Hence note 1. That God is glorified in the careful performance of our duties in our places He is glorified by a Magistrates wise zealous and impartial execution of Justice for hereby sin is curbed sinners it may be brought to repentance the poor and innocent comforted and so stirred up to praise God for his Ordinance of Magistracy So when Ministers are faithful in their places the ignorant are enlightened the wicked humbled the heavy in heart comforted the weak strengthened the drowsie awakened and so have cause as many do daily to praise God highly for the ministery of his Word Thus Housholders in their places husbands and wives in theirs the rich by their liberality and hospitality nay even Servants by their conscionable discharge of their places may glorifie God 1. This should provoke us much to faithfulness in our places not onely others shall have good our selves comfort and a good report but God shall be glorified which is most of all and the end of all things and we may think our selves happy that God will be honored by any thing we can do 2. How much are those blame-worthy which do not at all regard the faithful discharge of their places whether they be Magistrates Ministers or others whoso careth not for Gods glory God will set as little by them and theirs nay there are some which can see God dishonored before their faces and might redress it but do it not yea some which do even dishonor God with their gifts and in their offices assuredly God will meet with these in his due time 2. That the mark whereat we must aym at in our places is to glorifie God This rebukes those that are wholly for themselves aym altogether at base sinister carnal ends profit pleasure credit and the like They are thieves robbing God of his due They are treacherous as if one sent to woo for another and had Jewels given him for that purpose as Abrahams Servant and should make suit for himself All waters come from the Sea and return thither so should all our gifts be employed to the glory of the giver Through Jesus Christ All glory comes to God by Jesus Christ for its by him that we receive all grace and whatsoever good we enjoy He having suffered for our sins and reconciled us to the Father hath thereby purchased for us whatsoever is good grace and glory to whom alone we are beholding for all 1. This teacheth us to be exceeding thankful for Christ as without whom we could not have right to any thing we enjoy without whom it were even fearful to think of God 2. It teacheth us to labor to be united to Christ by faith that whatsoever good we need we may receive as the members from the head To whom be praise c. Having instructed others in the faithful discharge of their duties in their places and that especially that God might be glorified He now wisheth and prayeth that all glory and praise may be given to him and that for ever testifying the servency of his affection and his assent thereto by the word Amen But of this hereafter Verse 12. Beloved think it not strange concerning the fiery tryal which is to try you as though some strange thing happened unto you Verse 13. But rejoyce in as much as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad also with exceeding joy HAving exhorted us to be good Christians he now arms us to the Cross the inseparable companion of true godliness for all that will live godly in Christ Jesus shall suffer persecution and that both patiently and chearfully which accordingly he backeth by many forcible Reasons Each of these Verses contains an Exhortation with a Reason to enforce the same In the former Exhortation consider both the maner how it s propounded and the matter therein contained Beloved Here 's the maner He writes lovingly to them and that doubtless from an entire affection and love which he bare them Here note two things 1. What entire love should be between Ministers and people they should love one another as fathers and children mothers and children Nurses and such as have suckt their breasts Brethren c. See 1 Cor. 4. 15. Gal. 4. 19. 1 Thess. 2. 7. 2 Thess. 2. 13. Reasons hereof may be these 1. God hath committed them each to other and so they be nearly knit 2. Such as be won by the Ministery are they that must comfort their Ministers here and be their Crown hereafter the more they be the greater is their Crown whom therefore their Ministers are to love them also are their people to love no less dearly as on whom they should depend for all comfort and the means of their Salvation whose lips must preserve knowledge who are also to pray for them and teach them 3. Ministers by loving their people shall be provoked to live with them to take all courses to do them good publikely and privately as also to bear with the dulness of some the unkindeness and weakness of others Hereupon their people will reverence them regard their Teaching and chearfully allow them maintenance which did they not truly love their persons they would not 1. This teacheth both Ministers and People to be most tenderly careful to preserve mutual love and avoid all occasions of unkindeness or dislike removing them speedily when at any time they do arise for oftentimes of a small spark neglected ariseth a great flame of all unkindenesses and contentions those between Ministers and People be most unprofitable and hurtful whoso hath a hand herein and goeth about to alienate the mindes of each from the other that the one cares not for the other work journey work to the Devil in a high degree 2. This condemneth that common and most woful abuse in this Land even the miserable want of love on both parts not a few Ministers care not how seldom they come among their people and when they do how little pains they take how often do they sue them for meer trifles on the other part what light and base esteem have people of their Ministers How unkindely do they use them How pole they them of their maintenance Where it s thus God is not for God is love and there 's no good done to be sure Here the Devil may sleep till he snort he shall not be hindred but where Ministers and people live in godly love there let him look to himself 2. That we should love men never the worse for their troubles but rather the more as who are worthy to be honored for their Faith Patience Constancy and being
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
and Pharaoh's Officers were imprisoned but he unjustly they justly Such as are reviled are blessed provided it be for the Name of Christ and for Righteousness sakes 1. This rebuketh all that suffer for ill-doing especially such as rejoyce therein as 1. The Papists who keep a Kalender of Martyrs I warrant you that have suffered in our late Queens days and since but they be the Devils Martyrs if they be any If they had not impudent faces they would be ashamed of them for why have they suffered for their Religion no such matter Have they been asked what say you to the Mass to Worshipping of Images to Justification by Works c. if you will not recant these you shall dye no such thing but they have been convicted by Witnesses or their own Confession of Treason and Mischief against the Prince State and Common-wealth and for these have they according to the Laws of all Countreys and Kingdoms as pestilent instruments been cut off Yet if they had been put to death for their Religion they had been no Martyrs for it had not been for the Truth or Gospels sake but for maintaining Lyes and Errors None can dye the death of a Martyr who hath not first lived the life of a Christian which they did never they are even as good Martyrs as those of our own that be executed for their theft and murther They have a multitude of Saints in their Kalender that be Fire-brands in Hell 2. Such as for their crimes and faults bring sufferings upon themselves as thieves murtherers c. woful wretches they have cause to hang down their heads both in respect of their sin and the punishment that doth befal them they are herein companions with the Devil and Reprobates that they suffer for their sins Others bring punishments upon themselves for their Drunkenness Whoredom Cousenage Oppression Quarrelling Idleness c. Others bring an ill report upon themselves being noted and ill-spoken of for Lyars Backbiters Slanderers Tale-tellers Covetous Pinehers Hard Dealers Gamesters Company-keepers c. 3. Such as are professors of Christianity and it may be have some good things in them which yet are justly blamed for some faults for one may be a Christian and be blamed and yet not for his Christianity but for something he did before he was a Christian or for some fault that is yet in him As some be justly blamed for being such deep censurers of others so for separating from the Church living in no Church at all but setting up any ignorant persons to take upon them the office of Preaching So some among our selves are justly blamed for being too proud given to censuring and medling with matters that concern them not So some poor men that have nothing but their Labor and a Family depending upon them that yet be negligent in their Callings and look to live of others and it may be go to three or four Sermons in a week and tarry abroad a day or two here three or four there or as some go from house to house and live of others who though they can talk well yet must not be negligent in their Calling or of their Families So a number of Servants that profess Religion are very desirous to hear every Sermon who yet are idle lazy careless and untrusty thinking that a little profession of goodness should bear out all when-as thereupon there 's more required at their hands These cause the Name of God to be ill spoken of fie upon it it is your Masters duty to let you come to the Word and is it not as well your duty to give them an account when you are come home which some of you do not at all and to shew the fruit of your hearing by your faithfulness in your particular places 2. Let all beware of these kindes of sufferings and those that have besmeared themselves thus seek to wash themselves clean again by repentance to God and better conversation to men let us walk so warily that we may not in any case grieve the Servants of God and that the wicked may finde nothing justly to speak ill of us as thus He is a Professor but covetous idle proud c. as the Princes though they watched Daniel narrowly could finde nothing against him but in the cause of his God Yet if any man suffer as a Christian let him not be ashamed Now of the other kinde of sufferings whereof no man ought to be ashamed If a man suffer for Christs sake his Christianity godliness for that very cause and in that onely respect for his goodness for holding the truth of the Gospel for yielding obedience to the Word Hereof none need be ashamed but rather thank God for the same Here note That Sufferings for godliness be glorious they be the marks of Christ Christs sufferings no shame belongs to them for no shame belongs to Christianity The Cause is good and glorious accordingly must the sufferings so be No shame belongs to goodness no shame among Turks to be counted and known a Christian among Papists to be a Protestant among common Protestants to be a zealous server of God that desires to bring into practice that which we outwardly profess we need not care who know we be such shame came in with sin and belongs to sin to suffer for goodness whether it be by word or deed as to be Apprehended Imprisoned put in Irons Whipped c. is not shameful but glorious the Apostle Paul might have boasted more of his iron Chain then others could have of their golden Chains No suffering is base if it be for a good Cause If one should be put in a vile Dungeon dragg'd at an Horse tale c. yet being for the Cause of Christ he needed not be ashamed 1. This rebuketh all such that are ashamed of goodness and to be ill spoken of for it not onely the common sort who are ashamed of no evil as of Covetuosness Swearing Sabbath breaking c. but do even strive who should exceed others therein are ashamed of the least goodness and would not be seen with a Bible in their hand or in good company or to speak a good word lest their companions and betters should upbraid them No beware well they are not worthy of the honor they shall not need to fear it But others that have some goodness in them as one would hope that are yet so ashamed of being seen to be too forward would hear oftner but for fear they should be counted Puritans have their Landlords frown c. and accordingly grieve if they have a rebuke for their forwardness Alas poor Creatures that see not what is their glory are ashamed of that they should glory in namely their goodnes which is the thing that commends every man even Kings in the Scripture are not otherwise commended but for their goodness Others as great as they are either branded with reproach or passed by in silence that had no goodness
to God to strive against the Flesh the World and Devil thus as hard as it is thou mayest prevail O strive whilst thou mayest for many shall strive that shall not enter in and thank God a thousand times that thus striving thou mayest obtain 2. Let every man prove whether he be in the strait way or not Many say They thank God they have ever been of a good belief and never doubted of Gods good will in their lives and that they thank God they have a good minde ever and can serve God with all their hearts and that they are not troubled with any such temptations as they hear some complain of and that they thank God they be not so wicked that they should need so many Sermons as some do and that they have ever prospered and have had as few crosses as any body c. These will think ill of me to unsettle them but their state is too smooth and too easie to be the way to Heaven it s rather the broad green way to Hell They that never doubted never believed that have been ever good were never good so they that have had no dumps nor fears at any time For Christ calls none but sinners but the heavy laden they that can serve God with all their heart without any trouble the Devil hath them sure some other way and therefore troubles them not in their duties because he knows they be but lost labor done in hypocrifie or else he draws away their mindes and they feel it not Those that can do well without resistance be better then St. Paul who could not do the good he would it s a sign they be all flesh for were there any Spirit in them there would be opposition let such know their state is naught This way will never bring them to Heaven what would you have or lose all this time better begin twice then be damned once On the other side some say They have gone a troublesom way and full of labor and difficulty have much ado to be humbled much to get comfort then much to hold it so that they have had much strife with themselves for some lusts and to take up some duties much ado with their old companions and that they can do no good but with such opposition and pain as Pray Read Hear c. and what a stir they have to bridle their nature and have had no more but needs many crosses c. let these be of good comfort this is a sign of the way to Heaven and as a man that is going to some Inheritance being before informed of the rugged miry and troublesome way he must go through finding it so though it somewhat trouble him yet it more joys him that hereby he knows he is in his way so cannot it but rejoyce those that thus labor as knowing that they are in their way let us be of good comfort and strive still and we shall at last get to Heaven and be saved though it be thus scarcely and with difficulty for faithful is he that hath promised who shall separate us from his love He that that hath begun the good work in us will perfect it The gates of Hell shall not be able to prevail against us we shall get to Heaven in spite of the Devil the World and our own Lusts Our Father is stronger then they That 's a racking uncomfortable opinion of Rome that men may strive all their days and at last lose all No wo were then to us If our Salvation were in our own keeping it might and would be lost 3. This teacheth all Gods Servants to take pains and strive hard to get to Heaven even Gods Servants are herein faulty that they think it not so hard to be saved and therefore are the more secure and lazy take too little pains watch not put not on their armor labor for no more grace then they had seven years ago O le ts strive more against our lusts labor for more strength and grace pray hear meditate watch continually c. It s not praying once a day will serve us but as often as we have need else if we spare our pains herein and be negligent in these duties we shall smart another way fall the more into sin have the more discomfort bring more labor and charge upon our selves as he that lets his house go out of reparation to avoid trouble and charge nay how often meet we with crosses upon neglect of these duties O whil'st others are encreasing their iniquities and making more rods for themselves let us these holy days and vacation time take pains to further our selves to Heaven And as Travellers chear up one another lend one another their hand to help them up if they be down or an high or slippery place so let us help one another to Heaven all that we can Neither let us be unwilling to undergo afflictions nor impatient under them but rather bear them quietly and thankfully seeing they help us up this hill of Sanctification to Heaven Where shal the ungodly and sinner appear If they that take great pains yet get hardly to Heaven then what shall become of them that lay down the rein doing what they list and taking no pains at all Here 's the comparison shewing the woful state remaining for the wicked at the last day By ungodly we are to understand such as live wickedly and indeed as if there were no God Heaven or Hell and by sinners such as go on impenitently in their sins whether ignorants prophane persons civil persons or Hypocrites All are sinners and if we say we have no sin we deceive our selves yet there be of them which have sin in them whom God will call righteous but of the workers of iniquity of those that make as it were a trade of sin and return a great deal being great dealers therein our Apostle is here to be understood These two ungodly and sinner be opposed to righteous so that whoso is not righteous is an ungodly one and a sinner If such being reproved shall say Are not all of you sinners are you without sin and shall think thus to hide themselves let them know that the righteous though not without sin do both hate sin and purpose against it before strive against it at the present and are sorry after they have committed the same none of which are found in these ungodly and sinners Where shall they appear He asks not because he knew not for he knew they should and must appear before the Judgement seat of Christ and knew also that they should be set on the left hand to hear that dreadful sentence pronounced against them Go ye cursed of my Father c. but speaks thus to shew the fearfulness of their state for it s more then if he had said They shall appear to condemnation Where shall they appear as if he could not express what a fearful appearance
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
is the state and will be the answer of many people who though they see this care in God to command his Ministers to preach diligently to care for them to give them good example which according to their charge they do yet they minde nothing nor are ever the better by feeding care or example 2. For Ministers they must take heed that having gotten into this calling and a living on their backs they do not think themselves at liberty to do what they will something or nothing or but a little and that when they list and look for much reverence obedience and maintenance and care not to do their part and to procure this and deserve it from the people but to know that they are as much tyed to their duty and shall be countable to God It s an easie matter to look for much but it s more worthy of a Minister to perform much It s a more blessed thing to give then to receive Let us therefore know we stand charged deeply by our office and by how much our calling is more excellent and the trust more that hath been laid upon us so much the stricter account we must make 2. That the calling of the Ministry is a very painful calling The duties here exhorted unto imply the same Hence it is that it s called a work a worthy work a laboring in the Word and Doctrine yea it s a most high and honorable calling Hence it is that Ministers are called Stars the light of the World the salt of the Earth Angels Ambassadors such as are employed about the highest things the Word Sacraments Prayer c. for the gaining of mens souls whereas Phisitians take care of their bodies and Lawyers of their Estates They are appointed of God as instruments to open the eyes of the blinde and to translate them out of the power of darkness to the power of God and of children of wrath to make them the children of God Here 's honor indeed but not without labor Their titles of Builders Husbandmen Soldiers Watchmen Shepherds c. do also imply the same This burthen of the Ministery was after a sort prefigured by the burthen of the Ark which was imposed upon the Priests wherein was the golden Pot with Manna Aarons budding Rod the two Tables of the Covenant and upon the Ark the propitiatory overshadowed with the glorious Cherubims By the Manna we may understand the Sacraments By the Rod Ecclesiastical Discipline By the budding and fruitfulness of it their fruitful conversation By the Tables the Preaching of the Law The Propitiatory signified Christ understood the ministery of reconciliation committed to the Ministers of God both in respect of Prayer and also of Preaching Again to Preach painfully what preparation is required hereto what Reading Meditation Prayer Labor of the minde c and for the delivery thereof it spends not onely the outward but the vital parts and wastes the Spirit which being hurt is hardliest holpen Again to teach the ignorant convince the gainsayer comfort the heavy admonish the disobedient exhort them that be in a good way pray for all publikely and privately watch to withstand all the Devils assaults rebuke the stubborn have an eye to hereticks and deceivers that creep in to beguil and lead away especially new converts that be in their first heart of love perswading them as some Brownists have out of a proud discontented Spirit that we are no Church and that Christ doth not reign among us as King c. who will not accouut this a laborious hard and difficult task 1. This rebuketh the common and base opinion of the world that the Ministers calling is an idle calling and that they do nothing for their living and that of all others they might best be spared A. This is true indeed of those which fleer but feed not the flock being meer drones and ciphers who should not eat because they labor not whose account shall be fearful in respect of their idleness and the taking of wages for which they work not at all But because some are such are all so Is the calling it self an idle calling have not men souls as well as bodies and as much need of help for the good of the one as of the other Is there need of Physitians and Lawyers and not of Ministers Hath God ordained any other means whereby men may come to Knowledge Faith and Repentance And is there not a labor of the minde as well as of the body Do the Prince Councellors Magistrates c. nothing because they work not with their hands Their work is great in foreseeing and preventing dangers in ordering things well It s in vain to pump the Ship or for the Mariners to run up and down the hatches unless there be one that sits at the helm to guide it aright And if it be thus painful then according to our Saviors testimony The laborer is worthy of his hire who goeth on warfare at his own charge Maintenance indeed is the thing the world grudgeth at they could be as well content with the Sexton or some base person to read a little for five or ten pounds a year as a godly Preacher who say they must have such a deal 2. It rebuketh them that live idlely in this calling evil beasts slow bellies meer idols having eyes they see not c. blinde guides Wo be to them that live at ease in this painful work it will be turned to endles wo when the laborers shall rest in Heaven as having been good and faithful Servants the evil and unfaithful shall be bound hand and foot and thrown into utter darkness 3. It teacheth Parents what children to dedicate to God for the service of the Ministery even the best and fittest not the weak and lame Herein God is little beholding to them Abel offered of the best in sacrifice In this calling there will be use of all the parts and strength of body and minde whoso taketh notice of this great work finding his own inability to Study Preach c. through weakness sickliness c. if he have a good conscience it cannot but be a great grief and trouble to him And if they intend their sons for the Ministery let it be with this minde onely even that they may prove painful and profitable laborers herein there are too many which have carnal ayms that therein they may grow rich live at their ease as Gentlemen c. O woful Parents to bring up one to be a drone a deceiver a robber a murtherer of souls a ravening wolf c. Better thou hadst brought him up to the basest lawful trade in the world better thou hadst followed him to the grave being yong for then though he had gone to Hell he should not have been the means of many others ruine to the increase of his damnation 4. For those that would enter into the Ministery let them beware what they do
and consider well and tarry till they have a calling and let them not intend to live at ease to follow their pleasures to gather riches c. but let them make their reckoning to prove Laborers Soldiers Watchmen c. else no coming here Thus in general The elders which are among you I exhort c. This verse containeth the first Reason of the following Exhortation which is taken from his own person being one every way fit to exhort them namely 1. An Elder and Minister as well as they for the name Elder is of dignity and office here and not of age who therefore knew what belong'd to his place and did what he required of them to do 2. A witness of Christs sufferings and so well acquainted with his minde 3. A partaker of the glory that shall be revealed who therefore would not exhort you unto any thing whereby either I my self may be deprived hereof or you hindred from attaining hereunto 1. In that he an Elder exhorts them Elders note That Ministers are fittest to teach Ministers and to judge of their actions True people may and ought try our Doctrine modestly and humbly they may also dislike and speak against foul things in our life and conversation but of things not so apparent people must not be ready to censure much less think to teach their Ministers For the spirits of the prophets are subject to the prophets This rebuketh the too much rashness and pride of some this way ready to control every course of a Minister that is not pleasing to them yea their maner of teaching prophanely calling it railing and that they should have spoke thus and thus when such dislike any thing in a Minister it were their wisdom to ask the judgement of some godly Minister before they censure or give judgement against him 2. In that he requireth nothing at their hands but what he himself did note That The most forcible and profitable way of teaching whether private or publique is first to do that in our own persons which we require of others Jesus did and taught Parents may not rebuke swearing in their children and swear themselves Housholders bid their Servants go to Church and stay at home themselves having no necessary occasion to keep them from thence Abraham was circumcised with his Houshold Joshua and his Houshold served God the Jayler and his Houshold were baptized He is not the best Husband that puts over his work to be done by others saying Go but who puts his hand thereto saying Go we c. He is an ill Captain that bids his Soldiers go fight himself in the mean time tarrying behinde It s woful teaching by Ministers that do quite contrary Shall we not condemn our selves while we call for that in another which we our selves do not observe Neither is there likelyhood that in such a case any will give ear unto us 3. In that he besseecheth Note as his modesty and humility So that Peter was no Pope had no Supremacy was not Christs Vicar as the Pope of Rome affirmeth of him and challengeth of him by succession Had it been so there had been no fitter time wherein to have shewed it then this Howsoever what had it been to the Pope who hath wofully degenerated He calls himself a Pastor yet challengeth authority over all the Church not Kings themselves excepted He is an hideous Beast and Monster If he send any commands it s not I that am a fellow-Minister and that take pains in the same calling do beseech you but he proudly thundereth and threatneth c. A witness of the sufferings of Christ So be we it s an Article of our Faith and we look thereby to be saved but we are witnesses onely of that we have heard he of that he saw he was with him when he was apprehended when he was brought before the High Priest c. he was a witness by seeing them preaching them imitating them Now in that he urgeth this as a reason to back his Exhortation we may note 1. That if we have any Credit Honor Favor Dignity we ought to improve the same to the benefit of the Church and furthering of Gods cause 2. That Ministers must use all Spiritual wisdom and skill to perswade unto obedience as cunning Chapmen they must use many reasons to perswade Customers to buy their Commodities 3. That the troubles of Gods Ministers are so far from disgracing them as they honor them and make their persons and counsel the more to be regarded for their sufferings are a seal to their Ministery and shew their faithfulness for those we should respect them the more not think the worse of them And also a partaker of the glory that shall be revealed Here note briefly 1. That we should much regard those and their counsels whom we see much graced of God and like to be heirs of glory 2. That such as are Partners with Christ in suffering shall also partake with him in glory 3. That God hath prepared glory for his Saints in Heaven 4. That a man may come to know in this life that he shall be partaker of the glory of Heaven whereof whosoever is as yet ignorant he must endeavor by all means to make it sure Q. How shall we come to know this A. If here we partake of grace we shall hereafter partake of glory on the contrary no grace no glory Lassure you This knowledge is that which doth here uphold us amidst our many troubles it 's Mount Nebo whence we see the Land of Canaan all the Grapes we have to comfort us in the wilderness of this world 5. That Faith makes things invisible to be seen things absent as the glory here spoken of to be present Through this a childe of God hath Heaven already in possession whereinto his Soul shall enter immediately after his death as his body also being coupled to his Soul on the day of Judgement He that believeth saith the Scripture hath eternal life and Whom he justified them he also glorified Verse 2. Feed the flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde THe first duty required of Ministers is laid down in these words Feed the flock of God which is among you Feed namely by preaching the word soundly and diligently The flock of God namely The whole company which is under your charge which is not yours but Gods and that whether by creation as all are or by redemption as some are Which is among you or dependeth on you for Instruction Comfort and Direction Feed This implies divers things as 1. That Ministers must preach the Word of God Now preaching is an opening of the Scriptures wherein as many things be dark and hard to be understood which God hath done in his great wisdom
on work thereto And its Gods Ordinance that they that preach the Gospel should be maintained thereby yea if a man had maintenance of his own he were not bound in these days and among an able people to preach of his own cost but might expect the recompence of his labors and yeâ— do not this duty for filthy lucre 1. This rebuketh those that heap living upon living that they may live wealthily and at ease doing little of the work and taking small care of their calling 2. Those which do no good in their places who yet are very cunning to gather in their commodities and to make as much of their peoples as they can but follow Farming and Lawing as if they were meer Farmers Grasiers or Atturneys they eat the fat and cloath themselves with the fleece but do not at all regard their peoples good 3. Such vagabond and vagrant rogues that go up and down with a set Sermon or two which they have got by heart and coming into by places offer themselves to Preach falling in the end of their Sermons to make known their necessities by reason of great losses as by fire or the like all being notorious lyes These be notorious rogues fitter for the Whipping-post then any place else O but you disgrace that calling No I speak against these scabs and scurfs that disgrace it for some of those were never in the Ministery but boldly have taken this course without calling or warrant some it may be have been in the Ministery but for their base and detestable behavior have been cast out and now take this course Those are notorious drunkards Gamesters Whoremasters as hath been proved 4. Such as desire to preach at many Funerals and there for a little see set their tongues and consciences to sale in saying they care not what sometimes without sometimes against their knowledge 5. Such as having a great man in their Parish dare not displease him by preaching the truth but double and faulter serving their turn for advantage O that we would set Gods glory and our peoples good before our eyes as the mark whereat we are to aym covetousness is a base sin in any but chiefly in a Minister How shall he teach others to depend on God or teach the Doctrine of Gods providence that is himself perplexed with worldly cares how can he preach against covetousness in others who is himself covetous 6. For People they must not reverence and make much of their Ministers for filthy lucre and because they let them good peny-worths but for their Office Gifts and Care Note we further that As we are to do good duties after a right maner as in hearing with an honest heart praying with lifting up pure hands without wrath or doubting receiving the Sacrament after due preparation c. else how glorious soever the outside be they are abomination in Gods sight and encrease our condemnation So we must particularly do the same with a willing heart so were the offerings of the people towards the building of the Tabernacle and Temple All our duties to God his Ministers the poor all works of mercy c. must be thus done Again that no man ought to do the duties of his calling or go to his work meerly for gain so that if it were not for it he would not follow his calling These be servants and drudges to Mammon so do Heathens and Turks but Christians ought to go to their work because God hath so appointed and for the good of the Church and Commonwealth his gain must come in on the by as it shall please God to send it but we ought to follow our calling as the means God hath appointed to keep us from idleness and to humble us thereby and we might be instruments of the common good No doubt most men offend God greatly this way yea good Christians go not to their work in Faith as they ought nor so single-heartedly as they should but are carried along by profit therefore some when they cannot encrease as they have and would then give over their callings and live idelly of the sweat of other mens brows by Usury c. most never regard the common good but their own private advantage Filthy lucre Not that all gain for so lucre signifieth is evil or filthy yet so he calls gain to shew us that most of the gain of the world is filthy gain though to the most of the world all is fish that comes to net and gotten by hook or crook right or wrong is cleanly enough though never so filthy Indeed hungry dogs will eat dirty things and draff is good enough for swine we must learn to keep our selves clear of filthy lucre What is filthy lucre whatsoever is got basely by the neglecting any good duty towards God our souls our families our brethren is filthy gain So whatsoever is gotten by any unlawful means gain gotten by the breach of any of Gods commandments as by society and conversing familiarly with Idolaters against the second Commandment so all gain gotten by oaths charms c. all gain gotten by travel or working or bargaining on the Lords day all gain gotten by defrauding the Prince of his Taxes and Customs or Ministers of their Tythes and Dues all gain accrewing by oppression withholding Corn from the poor upon forfeitures c. all gain gotten by Whoredom on the womans part or on the mans by winking thereat so all of gain gotten by any kinde of fraud or deceit as by bribery gaming and the like So by selling things not useful as Cards and Dice or things not sellable as Church livings or things naught or mixt or at unreasonable rates or by false weights and measures so in buying taking hold of the necessity of a poor man so in borrowing not paying whereof those subtile and wicked bankrupts are guilty which break to enrich themselves so lending upon usury to the poor especially letting rackt Rents so in doing work but not truly or not at all and yet taking the wages whereof many Ministers are guilty so in not paying wages whereof not a few rich are guilty so in Partnership all unjust and unright gain by secret fraud or open violence so all gain by lying and dissembling and falshood the common course of gaining in the world so of Lawyers pleading and setting a face upon bad and foul unjust matters for their fees c. Do we examine our gain which we have had If it be filthy lucre confess repent and cry to God for mercy and restore else look for Gods vengeance God will pursue it in themselves and curse it that it will not abide to their posterity and besides they shall have no part with God And then what shall it have profited them to have won the world with the loss of their souls yea the time will come either in the torment of their conscience
indeed can it be well decided this we are sure that there is no more weighty part of any Ministers duty nor none like unto it then to Preach the Word of God about which the Pope with his Popelings have no minde to take pains Those that have been godly Bishops have exercised themselves diligently in the same 2. It condemns the lawless freedom of the whole Popish rabble from the Civil Magistrate which is wicked for though our Ministery be above Magistrates and all even Princes are to be subject thereunto and our duty is to discharge our duty in rebuking sin in all yet as we be Citizens so we are under the Magistrate and he hath power to punish faults in Ministers as well as of any other 2. That Ministers must not carry themselves proudly highly and disdainfully accounting of others as a company of Clowns and simple fellows but account them the people of God and such as they must care for serve and attend in all painfulness for the Salvation of their souls carrying themselves so lovingly and amiably as that the meanest may be bold in good sort to speak unto them Nor 3. Must a Minister rule them rigorously and with violence and subdue them with suits or strong hand God cannot away with such Shepherds Neither will any rule more Tyrannously over people then those that take least pains to seed them but they must win men by the Word If any be obstinate they must deal more roundly with them yet still after a Spiritual maner and no carnal kinde of violence which is not so fit for a Minister nor so like to do good if they be unbridled and unruly let the Magistrate deal with them A Minister must be kinde to those that have any good they that be not as he would have them yet must not be cast off but wait with patience shewing all good desire of winning them for though a Minister is over the people yet not so as that he may do with them what he list but as God requires So is the Father over the Children yet must not he provoke them to anger and Husbands are over their Wives yet must not they be bitter to them The Minister is over the people as a Shepherd over his sheep he must feed them catch them with his hook see what they ayl dress them binde their legs being unruly if they range out fetch them in if they come not at his whistle set his dog at them to scare them but he must not pend them up all the day and starve them break their legs or their backs worry them with his dog sell or change them away c. The Minister is over the people as the Nurse over the Childe committed to her namely to feed it tend it and take pains about it but not to hurt maim starve it 1. This rebukes the contrary in some Ministers who because they are over the people therefore like some yong Husbands that having married before they were wise misuse their wives because they be their heads carry themselves haughtily what are they but a company of Clowns Swains a company of simple fellows what are they They are those you are appointed to tend and such as you must give an account of to God such as may belong to God as well as you haply rather then you Members of Christ as dearly bought as you and Heirs of Heaven such as must put a Crown upon your head at the last day such as maintain you of their labors that you may attend their souls you must win them by the Word by publique and private perswasions by a good life and not by a strong hand by suing them at Law and contending with them 2. If Ministers must not Lord it over the people then much less people over them a Minister hath some colour they none To set light by him to check or controll him to insult over him use him at their pleasure because they have purses c. is wicked what is he will they say he is but a Minister a Parson a Priest c. what is he but a Minister Is that a disgrace to him Is that a base Calling Is there any more high and honorable what is he He is the man you must depend on for the means of your Salvation by whose Ministery you must be pulled our of the jaws of the Devil and power of sin and converted to God It s he that hath power to binde or loose you and as he doth so shall it be done in Heaven he hath power to open the door or shut it against you as he seeth your behavior To the good that be converted he is their Spiritual Father to whom they owe more then to their Natural Father of the one they had a being of the other a well-being of the one born into the world a man and a childe of wrath of the other born again into the Church a childe of grace To these also a Nurse to cherish them confirm strengthen and comfort them and an helper of their faith to the Kingdom of Heaven But for the wicked he hath power to shut them out as dogs from partaking the Childrens bread yea to deliver them up to Satan if they deserve it therefore say not who is he or what is he For he that despiseth them despiseth Christ himself Touch not my Prophets and do mine anointed no harm He hath rebuked Kings and the greatest for their sakes nay even the least as those Children that mocked the Prophet have not scap'd free yea to misuse them in body goods or name and offer them indignity is the ready means to provoke the Lord to wrath and indignation Over Gods heritage A reason against Lordly and Tyrannous dealing People be Gods Heritage The word signifies elsewhere a lot because Heritage used to be divided by lot The word is of the plural number whereby is meant particular Congregations over which God appointeth particular Ministers as being parts of the Heritage of God which is the whole Church of God in Heaven and Earth and every particular Congregation is a part of it and as a Farm or Manor committed to a Spiritual Husbandman to yield the Lord the fruit thereof The word here used the Papists apply onely to Ministers but improperly for the people also be the Lords lot portion and the rod of his inheritance though indeed Levi was Gods part in a special maner set aside for Gods service in his Temple yet then and now all Gods Church are his Heritage The people is the Lords Heritage He hath bought his Church at a dear rate he plants it waters it and hedgeth the same in 1. This rebuketh those Ministers that use them at their pleasure kill them sell them misuse them c. but they shall be countable to God for them as Jacob to Laban for those sheep that were lost or torn We must use them as
uttered nor conceived what it is It s described according to our weak conceit by a feast a marriage feast of a Kings Son a City whose Walls and Streets are Gold and Gates Pearls c. It s a State free from all evil whereas here there 's nothing but crying and complaining one of his head lungs back c. another of his unruly children losses by sea by Bankrupts c. There all tears are wiped away there also there 's no want of any thing no need of any thing whether for body or soul but a perfect enjoying of all good for we shall enjoy God himself the fountain of all goodness we shall also enjoy the society and fellowship of the Lord Jesus who hath so loved us and who is the joy of our hearts So of the holy Ghost the Comforter so of the Angels of the Patriarks Prophets Apostles Martyrs of our godly Friends Children Ministers that begat us to God c. where we shall be so filled with all comfort as we shall joy continually for we shall sing night and day the place also adds unto our happiness Needs must Heaven be excellent as being prepared by God for himself to set forth his magnificence what it s within appears by its glorious outside and the glory thereof by the fairness of the world given to dogs and Gods Enemies this also is eternal The glory of this world as it s not worthy to be so called so it s inconstant and fickle see it in Nebuchadnezzar Belshazzar Herod one day yea one hour knows us often both happy as the world accounts and miserable but such is not the glory of Heaven it endures for ever This is here as elsewhere promised to faithful Ministers they shall enter into their Masters joy 1. This may exceedingly encourage Ministers to take all the pains that possibly they can in their calling we serve a good Master O how men strive for a corruptible Crown how much more should we for an incorruptible how careful should we be in Studying Preaching living well c 2. It may serve to uphold us in the midst and against all discouragements our office is not onely painful but oftentimes fruitless thankless and perilous A Minister shall have to do with such dull ones as he must teach them as a childe new weaned with line upon line precept upon precept others are so wretched as that by no means they will be reclaimed yea oftentimes they may receive unkindeness where they least expect it people count our labors nothing which yet we finde such as we are scarce able to undergo others grudge at our maintenance otherwhile we shall having delivered things never so carefully be taxed by some of ignorance by others of malice others will raise up lyes and slanders against us and so requite our pains others will persecute us as Demetrius and Alexander the Copper-Smith did the Apostles yea the more painful we are the harder we shall be dealt with Now against all those and the like hath not a Minister need to have something to comfort and hearten him This will do it fully the incorruptible Crown will pay for all we must look up to that Contrarily what will be the reward and end of all unfaithful Ministers that starve and mislead their Flock that live in jollity and at ease c Oh their reward will be with the unfaithful Servant to be taken and bound hand and foot and thrown into utter darkness Then shall they pay for all the wages taken without doing any work so for all their ease which will be turned into pain and wo They shall then give an account for all the souls that they have caused to perish Q. But when shall Gods Ministers have their Crown Answ. When Christ shall appear and come to Judgement O then if he never come we shall never have our Crown O doubt not once hereof He shall certainly come to Judgement It s an Article of our faith and which is often mentioned in Scripture See Matth. 25. 31. Acts 2. 11. 1 Thess. 4. 14. 2 Thess. 1. 10. Rev. 1. 7. Therefore let neither the good doubt hereof to become slack or faint nor the wicked to continue careless Obj. But when will it be It will be long first Answ. It cannot be long ere it be for we be in the latter end of the last times but if it were our life is not long and in the end thereof we shall have one half of our Crown and our bodies shall rest for the other until the day of Judgement therefore live by Faith and wait and be not short breathed If one part tarry a while it will be so wonderful when it comes as that it will abundantly pay for all 3. For People If they be good sheep brought from their wandring turn'd from goats to sheep and be ruled by the government of their godly Pastors they shall also have this incorruptible Crown of glory For the stubborn and disobedient that will retain their goatish qualities that wil not be brought home by any means that can be used their condition will be fearful but in death when their souls shall be carried into Hell and on the day of Judgement when they shall stand on the left hand they which here would not hear that voice that called them so often to him shall then be charged to depart from him As this day will be joyful to the godly so shal it be terrible to the wicked Verse 5. Likewise ye yonger submit your selves unto the elder yea all of you be subject one to another and be clothed with humility for God resisteth the proud and giveth grace to the humble THe Apostle proceeds to the duty of another special sort of people namely the yonger ones shewing what duty they owed to their elders and then goes to Exhortations to sundry particular duties Likewise ye yonger submit your selves unto the elder Although I use to trouble you little with divers interpretations or mens judgements taking it that my duty is to shew you rather what God saith then what men say yet at this time it will not be amiss to propound fome Elders may be taken as in the preceding uses not for elders in years but by office and so by the yonger may be meant not the yong in years but inferior in place namely the people or if yong in years are to be understood then a part for the whole is meant All the people must submit themselves to their Ministers whereof a great part are yong ones and they commonly the most unruly and so the duty of people towards their Ministers is here taught as the word likewise seemeth to imply Or Elders may well be taken for Elders in age properly and so the yonger in like sort for the yong sort of people and so the duty of youth towards them that are aged be here taught as it may well be and the more likely
Temple onely the Devil will be sorry as who loseth all but your selves shall have the benefit both here and for ever Further Being converted we should still listen and stoop to whatsoever commandment we have thence of renouncing and forbearing this or that evil or doing whatsoever good without reasoning delays excuses saying Now I see what the Word saith I have done I will yield and become obedient Thus it ought to carry us contrary to our profit pleasure ease custom of our selves fashion and example of others which yet but few do Thus of the first sence For the second The duties of youth to the aged As the Apostle hath been before in hand with Subjects Wives Husbands Servants duties and now with Ministers so doth he proceed to inform the yonger of theirs towards their elders Gods Ministers must not onely teach things generally belonging to all but even special things belonging to every age sex and condition of persons They must not onely labor that people may become Christians but that they may be good in their special calling like good husbands they must be in every corner instructing each in their duties they must finde out what be the special faults of youth as rashness pride unconstancy speaking against them and laboring to prevent or cure them so what be most needful for them as sobriety humility discretion stayedness accordingly calling for these thus must they do with the aged speaking against their testiness and covetousness and calling upon stayedness and soundness in all good judgement and conversation So they must take notice of the faults most incident to women as niceness curiosity loquacity accordingly endeavoring to cure them thereof for even in those that be good Christians yet there may be some such particular and special failings as whereby the name of God and his Gospel may be ill spoken of Thus did the Apostles being herein good and wise stewards to give to every one of the Lords Family their portion of meat in due season workmen that needed not be ashamed The Scripture teacheth every man his duty wherein accordingly revealing every piece of Gods councel we are to instruct them for want of this the Gospel hears ill even of those that have some good things in them Therefore as Ministers must be wise prompt Scribes taught of God and careful herein so people must be content nay like well hereof not repining nor finding fault with their Ministers for such weaknesses and faults as our nature is prone to Neither must people dislike and say What cannot the Minister be content to open his Text and teach us general things but he must meddle how we Husbands live with our Wives we Wives with our Husbands how we behave our selves in our Families how we Servants should do our work c This is an ill sign a good hearer is desirous the word should come home close to him and tell him of his duty yea ere thou come to the hearing of the Word pray O that the Minister may come home close to my corruptions O that I may be so instructed in my duty that I may please God by performing the same yea if the Minister come not home so close as we would we should go and enquire of him of our duties and what shall we do In particular The yonger must honor their elders as it s in the fifth Commandment here called submiting themselves under which be these duties 1. They must reverence them inwardly in their hearts and declare it by countenance gesture and behavior and this they must do because old age is a piece of Gods image and of his eternity who is termed the Ancient of days If there be gray hairs alone they require reverence but if with godliness then double honor for that is a great piece of the image of God 2. They must haste towards them when they are called and looking on them reverently answer them soberly and dutifully 3. When they speak they must have their ears open c. for which the ancient is wisdom 4. They must be obedient to them to their good councels admonitions rebukes and follow their good example and thank God they have those that have experience and have trod the way before them and who it may be have bought it dearly to tell them their duty freely As if one that had passed a dangerous water with much difficulty should tell another Travellor which way to go safely through 5. To pray for them to have all graces increased in them and they fitted more and more to do good to many and that they may live long to that end and to help on yong ones Alas if all were Colts in a Plough or Cart what work would be there usually therefore old ones are joyned to hold in and guide the yong So doth God in wisdom and mercy by those that are old guide and direct them that are yong so that youths must not behave themselves rudely or sawâ—ily in countenance word or deed neither babble nor prate nor shake off their counsel and example which God hath given them to follow 1. For Elders If the yonger must honor and reverence them then they must be such as deserve it and procure it they must speak so wisely and profitably as yong ones may willingly lay their hand on their mouth and be silent they must also give them godly and good counsel and an holy example which the yonger may follow when they see you dissolute disordered given to this or that vice Sabbath-breaking lewd company riot they must advise and perswade them to beware telling them from their own observation how many have by such means brought themselves to ruine so about their matching that they are to be ruled and guided by their Parents so when they see any trifle out their time and defer their repentance and live riotously they must thus from their own experience expostulate with them O make use of your time while you have it This is your freest time if I had not got somewhat in my youth it had been bad with me now being so dull and forgetful or if we lost our time then and God hath since brought us to repentance let us tell them from our own miserable experience O take heed do not as I did I lost my time and spent it away foolishly when I should have learned goodness and now how dull am I Alas I shall never come to any great matters now I am past and have lost my youth if it had not been Gods unspeakable mercy I had perished and he lets in a little light into me but alas how slow of capacity am I what a bad memory have I So if we see them that will not be advised by counsel we must rebuke them yea carry such a gravity and godly hatred of sin as the wicked may stand in awe and not dare abide our sight when they do evil But the
in vanity but the Scriptures call for Religion even at the hands of yong men There are also Reasons to disswade yong men from tainting their yong years and laying up matter for their age to roar for the sins of their youth from losing this freest and fittest time The fittest because they be fresh and apt to conceive remember and are strong which way they set themselves to good or evil The freest as not being incumbred with cares worldly businesses c. old age also is dull and unfit to learn the trade of Christianity is to be learned betimes You yong men and maids and yonger women shew your humility in being ready to listen and follow any good councel or example If you have seen God go before you in your Elders and follow them not your judgement will be great and sin without excuse There be indeed Religious and sober good youths and yong folks married and single and such as shall enter into the Kingdom of Heaven before their Elders children before their Parents and Servants before their Masters and yong men which be able to instruct and be paterns to the aged These are comely persons but how few be of these These also must remember to reverence their Parents Masters Elders though they should not be for knowledge or grace as they ought and themselves have more then they All of you be subject one to another He lays not this duty on the yong onely as in the former words but now requireth it of all even of Superiors to Inferiors and equalls each to other not that he forgets himself or would lay all common and make a confusion as if the Superior ought as much submission to his Inferiors as they to him and so equals each to other not so but they must submit themselves to them in another kinde as Superiors to Inferiors to care for them and seek their good and bear with them and equals to stoop to do each other good and to bear one with another and yield and give way to each other not standing stifly upon terms For Superiors they must submit to their Inferiors even Princes Councellors Nobles Judges c. must beat their heads study and take pains for the good of the Subjects as the Subjects must submit to them in reverence obedience tributes c. So they care for them put themselves to pains to do them good for God hath appointed no Calling to take all and pay nothing but every honor hath a burthen of care going with it As in the Members of the the natural Body not one is allowed to be idle but every one works for the good of the whole the eye looks the tongue talks the foot walks the hand works c. Now some may think that all these work and the stomack and belly in the midst lie still and be idle doing nothing but it s not so for though they work not as the other yet their work is as profitable and necessary without which they could not long stir namely they concoct the meat and nourish the whole body the like may be said of Princes and Magistrates So Ministers even the greatest must stoop low and take care publikely and privately of the meanest in the Congregation He that is chief must thus be servant of all So the chief men in Towns must take care for the good of the poor they must visit them into their poor houses and look in their cupboards c. it s their glory thus to do The Angels tend on us and scorn not yea God stoops to take care of us poor Creatures He numbers the hairs of our heads and makes all our beds in our sickness So our Savior Christ being rich became poor for us and the Holy Ghost takes up us miserable Creatures for his lodging Housholders also as they look for submission from their Families so must they submit themselves to have care not of their bodies only but to instruct teach and admonish them for the good of their souls so Husbands must bear with their Wives weakness and not stand strictly upon every word amiss when they are at sometimes disquieted Neither is it any disparagement for a Superior to yield to his Inferior but a commendation for so did Abraham to Lot let every one know we be the Lords Stewards and therefore must lay out as well as take in For equals There must be a doing good each to other being not born for our selves The useful man is the man that will be beloved and have comfort we may stand in need one of another and therefore must do good one to another also we must yield each to other not as they that will strive for the wall or way and lay each other in the dirt in reasoning we must not be stiff and seek to have the last word in fallings out if our adversary will not come at us we must go to him In matter of commodity if he will not yield an inch we must if he be angry break off be silent or answer mildely c. This is so far from being any disgrace as that its our honor and credit what though we could master and subdue another we are far wiser if we can overcome our selves and subdue our own hearts to the word and will of God This also tends greatly to peace and blessed are the peacemakers without this no peace A flint and steel being the one beat against the other make fire not so if we strike it against a cushion The world thinks shall I yield to him O this great courage to stand out but its carnal and beastly courage of Bulls and Bears not of Christians How many might have saved an infinite deal of trouble and charge yea haply their lives if they would but have yielded a little at first which afterwards they have wished when it was too late Be cloathed with humility He exhorts to another vertue which is the mother and fountain of this submission would you thus submit your selves then be humble whence as we may note that where this submission is not it s for want of humility and pride bears sway which its needful we should take knowledge of that we may the better seek the cure so we may learn That Whatsoever submission proceeds not from humbleness of heart is but dissimulation and hypocrisie as Absolom that behaved himself so lowly to all the people which yet had a most proud heart in him to aspire to the kingdom in his fathers life time So the Pope calls himself Servus servorum Dei when yet he lifts up himself above all makes himself head of the Church to have Supremacy over Princes to set up and cast down at his pleasure c. So the Monks and Fryers that pretend great humility in fasting and punishing themselves which yet proceeds from a proud heart thinking hereby to merit at the hand of God So they that profess voluntary
are like the yong man in the Gospel like the Church of Laodicea Thus the Papists think they have some natural strength in them to deserve the first grace and with the help of that to merit the next and eternal life Thus many boast of their Civil Righteousness Thus ignorant persons hope to be saved by their good meaning and good prayers and that they have a good heart in them and that they love God above all and their neighbors as themselves This is most detestable pride for a base and woful creature a lump of misery and sin to think himself good enough for heaven and to come into Gods presence whereas the childe of God sees he is not worthy to think thereof and wonders that he should be advanced thereto yet numbers of civil poor people think themselves not proud because they be not proud of apparel 2. It makes a man think himself worthy of the benefits he hath whereat he wonders not but rather that he hath not more and gives not daily thanks What pride for a poor woful creature that deserves every day to be plagued with one judgement or other yea to be cast to Hell that yet receiveth continual favors and goes his way with the nine Lepers and never returneth to give thanks 3. It makes a man account of the gifts or graces he hath that he hath them of himself or if from God yet for some worthiness in himself and therefore he useth them as he will to his own glory and seeks himself in his wit preaching speeches doings c. and so stands as it were in Gods light The proud man thinks he hath that he hath not as many a one thinks he knows much that knows nothing and that he hath faith repentance a good heart when it s nothing so or that he hath more of a thing then he hath by much more wisdom strength c. or what he hath he attributes it to himself as if he had it of himself or got it by his own wit and industry when it s onely given him and he but received it and so is but proud of borrowed cloathes 4. It makes a man think himself strong in himself to avoid this sin or resist this temptation or to do this or that duty and therefore prays not goes out in the morning upon all the temptations in the day goes to the Word and prays not so into ill company c. 5. Pride makes a man that he stoops not to God in his Word This is horrible pride when a poor mortal creature shall shake off the commandments of the most glorious God yet many living in sins even contrary to their knowledge think they be not proud 6. Pride makes men that they are not grieved when they have done wickedly they cannot stoop and be humbled they cannot see their sins at least nothing as it is and then pride hardens their hearts as if they could finde many ways to escape the hand of God 7. Pride makes men impatient under Gods hand for either they murmure blaspheme use unlawful means will not wait on God for an end as hath been already said or are full of revenge against those whom God hath raised up to punish them 8. Pride makes men curious to pry into things forbidden as the Israelites that would go out and seek Manna on the Sabbath day though they were told before they should finde none The men of Beth-shemesh would pry into the Ark Some there are that delight in curious questions some meddle with matters beyond their reach some with things out of the compass of their calling some also will not rest satisfied when they see what Gods Word saith in a thing but cavil and make objections against the same Thus in respect of God In respect of men 1. It makes men prefer themselves before others thinking more highly of themselves then of others looking on their own vertues and on other folks faults It makes men look for great Titles high Places and to be preferred and set up and strive and be discontent if they have not the same as Haman was vexed that Mordecai did not stoop to him The Scribes and Pharisees did love greetings in the Market-places and to be saluted Rabbi Saul would have Samuel honor him before the people the Disciples strove who should be greatest 2. It makes men unsociable and strange either scorning to be beholding to any or else too burthensom loth to help c. 3. It makes men loth to submit themselves to their equals or inferiors To their Superiors oftentimes they be most base and cunning which yet be lordly and cruel to their Inferiors and stiff and stern to their Equals they will not yield an inch If they take an Argument or an Opinion they will carry it away or else fall flat out If they be fallen out with any they will not yield a jot but look they should be sought to They are very contentious ready to offer occasion of offence thinking so highly of themselves and meanly of others that they are ready to embrace the least occasion stand upon it contend and will not be pacified 4. It makes men very ready to censure finde fault make light of others gifts extenuate and deprave their good actions aggravate their faults not considering either their own faults that they daily commit or their weakness and readiness to fall 5. It makes a man that he will neither ask nor take counsel being wise in his own eyes but would have every body do as he doth or follow his counsel else he is ready with Achitophel to hang himself in discontent nor will he abide rebuke or admonition 6. It shews it self in proud looks haughty eyes scornful speeches imperious commands stately carriage jetting and mincing as they go 7. Excessive apparel for the matter not fit for ones caling nor according to ones place and ability but quite beyond their degree Ladies like Queens Gentlewomen like Ladies Waiting Maids like their Mistresses poor Milk-maids as if they were the wealthiest mens daughters in the Countrey too garish and gawdy for the colour too full of slashes and cuts too soft and delicate especially mens so for the fashion new strange garish Fashion-devisers or followers cannot free themselves of pride Examples hereof The evil Angels Adam and Eve that would be as gods The Builders of Babel Pharaoh Haman Absolom Achitophel Nebuchadnezzar Herod c. This is a most wicked and dangerous sin hateful to God that which lieth open to his judgements as the highest Trees and Pinacles are burnt down with lightning stricken with thunder or overturned with winds This is odious to men humble men see and mislike it even proud men cannot abide it in others Yonder say they goes one will not give his head for the washing that thinks better of himself then all the Parish besides He hath a good wit but he knows it She is very fair but ye need
go no further But God bids us use the means and look for good success and cast our selves on him I grant indeed if we should look upon the world the Devil our selves we might fear as also considering that many great ones have faln but its like either they trusted to themselves or neglected the means which if we do not God will keep us If we should use the means and yet torture our selves with care how miserable were our lives Another saith he shall never be able to abide persecution and the fire let such labor for faith and love and yield to God in what he calls for bearing present afflictions patiently whom God will enable to greater if he shall call them thereto So some are afraid they shall dye a raving death some that they shall be bedrid and lame some that if they should have the Stone or such a grievous torment they were never able to endure it c. It s good in some sort to hove some such forethought to quicken our care but not distrustfully to discourage our selves Again if a man should be so careful for his soul as to neglect his Calling and think he should not follow it this were excessive care Excessive care for the body it s either for fear of evils or for obtaining good things For the 1. O what if I should lose all I have and come to misery by Bankrupts fire c What if I should fall into such a cruel mans hands he would undo me Also what if I should for my well doing and profession have my Landlords displeasure be put into Courts brought into trouble c. we must labor for grace to bear us out in such things and for heaven doing our duty wisely and godly as Daniel and leaving the issue to God on whom we must cast our selves and our care For the 1. It s either when we take care for the successes of things which is Gods part or when we use excessive care that makes us sin by neglecting some duty or committing some evil For successes as when we have made a bargain and used the means then we fall to take thought for the success too but Oh if it should not prove well I should be hindred or undone but we must use the means and leave the success to God when we have used the outward means and prayed and so sanctified our labors then ought we to live by faith and be assured that we shall have that success that God shall see best If it shall fall out to my desire I shall desire to be thankful if otherwise I know God will dispose it to the best as Esther If I perish I perish For excessive care for worldly things when men will for these neglect good duties to God their own Souls Families Poor Word Sacraments Prayer c. or shall commit evil by stealing oppressing dissembling defrauding breaking the Sabbath c. This is wicked Would God have us provide for our selves with his dishonor with the wounding of our own souls and hurting our brethren or cannot he provide for us sufficiently without these When we follow our Callings all duties discharged and be provident and thrifty that nothing be lost this is as far as we must go further we must not any further is too far 1. This rebukes the universal sin in this Land Poor people take such thought what they shall eat c. that they lye steal c. The richer sort use all unconscionable courses dare not come to the Word for fear of wanting nor read nor pray in their Families but dare do any evil or at least be so excessively careful as that thereupon they use lying deceit oppression racking rents c. and this is not the fault of the bad onely but even of Gods servants who be tainted with too much care under the the colour of lawful care going too too far They are careful oftentimes about the successes of things when they might by faith rest quietly on God They do often neglect good or post it over and do evil with more care The root of this in the men of the world is want of Faith for had they any perswasion of Gods love and care they would not be thus careful so also the want of prizing seeking and regarding Heaven and Spiritual things In Gods children the weakness of Faith is the ground hereof as also their too little esteeming of heaven and heavenly things For if we were assured of Gods particular caring for us aud that heaven so excellent a place is ours and did more highly esteem of Spiritual graces with the means thereof we would spend much time in them and so be kept from so much worldly care 2. Let us therefore labor to be purged of this distrustful care or being free to keep our selves so To this end we must labor for faith and to encrease therein and highly to prize grace and the rather must we thus do because as this vice hath so ill roots so the fruits are as bad Excessive care for the world hurts the body brings gray hairs distracts and rends the minde asunder makes a man unfit for any good unfit to be a good Magistrate as who will never tend or regard the publique good so to be a good Minister nay to be a good housholder as which will justle out or hinder Reading Prayer good Duties c. It hinders a man from the Word or if he doth come thereto he is already so full as all runs beside or falls asleep and so cannot meditate thereon or receive any comfort thereby it choaks the Word yea in time makes a man mock at it It makes him unfit to pray or perform any other duty yea unfit to dye and for Christs coming but fit for all evil for its the root of all evil and easily leads a man to the breach of any Commandment The Devil can fasten any temptation on such a one Let us therefore take heed of it and the rather for that 1. These things be good in a very mean degree cannot breed contentment nor make a man happy 2. They are base bones for Dogs such as Reprobates have more in plenty then Gods Children more meet as wages for slaves then portions for Children even the wicked have these but the godly have spiritual graces here and hereafter eternal life 3. They be very vain subject to many losses and changes yea and we are as vain as they which if we should never lose yet might be taken from them not twenty or forty years hence but ere to morrow and whether we shall leave them to our children we cannot tell haply it may be to strangers yea enemies if to our children we know not how they will spend them If some miserable men that have robbed God stoln from the poor sold themselves to the Devil had but leave to look out of their graves a little and see who dwells in their houses and have
got that they left it would encrease their torment to see they were such fools Therefore to be excessively careful is neither good for our selves nor our children we must follow our calling and be thrifty and go as far as we may lawfully and no further We must give our children good education and if we can do that by good means all duties discharged then there 's great hope of Gods blessing and if they fear God it shall be blessed and that shall be sufficient and if they fear not God the more we leave them it s the worse and the more hurt they will do how happy would it have been for many a youth if he had been left at a trade hard at work c. he should not have run into many sins that his abundance hath led him into If we leave them the poors part the Ministers part c. God will rifle in their pack and have so many quarrels against them so that a little by lawful means gotten shall do them more good then a great heap of Lambs grease when the heat of Gods wrath begins to beat upon it A mans house cannot be established by iniquity In all these respects let us take heed of distrustful and excessive care O how sweetly might a Christian live if he would follow his Calling diligently and thriftily and go no further but leave the rest to God Thus might we be freed from a world nay rather an Hell of cares that now distract us and make us unfit for good For he careth for you A main Reason we may spare all our care any more then the lawful use of the means for why if God care for us we are well enough He is infinite in power therefore nothing impossible to him nothing can hinder him He is infinite in love and mercy therefore ready enough to do us good so in wisdom therefore knows what we need and is good for us It s not so with the children of any earthly Parents for they sometimes would care and do for them and cannot some can and will not some both can and would if they knew but through distance of place and such like lets they know not their state Now that God doth care for his appears for he chose us before the Foundation of the world In Adam He created us happy and fully furnished us with all things needful for us In our own Creation he gave us our shape in our mothers womb and kept us that we were not stifled So in our birth infancy wanton youth and wilde time when we cared not for him nor our selves he provided for us as ever since by his Spiritual goodness He hath provided us a peaceable Land Magistrates to rule us Ministers to teach us given us his Son revealed in the Gospel He chose us ere we were therefore will not forsake us being his gave us his Son therefore with him will give us all good things called us of his own free grace without our desire and will he not fulfil his good works now we desire it above all things he gave us life therefore wil give us food and raiment for the preservation thereof He gave us those without our either care help or pains and will he not give us the lesser with our pains He feeds the fowls of the air and clothes the Lillies of the field and are not we much better then they and can use means more then they 1. For so many of us as know God to be our God and Father let us rest our selves on this promise and help our selves against this world of cares which through the want of faith doth so much distract us O the state of Gods Children is a safe happy state if they knew it which through faith they might 2. For the world no marvel though they caâ—k and use all unlawful means seeing they have no Father to care for them and are poor Orphans If a poor fatherless boy should run up and down toil and moil and be careful to please every body every one would say Alas it s a fatherless childe c. but if a rich mans Son should so do and whine and drudge and pilfer geting into one bodies cupboard and stealing a loaf into anothers cellar and stealing drink into anothers field and stealing his hedges would not every one cry out on such a one and would it not be an horrible disgrace both to the Son and Father So it is with the godly and ungodly about these worldly things c. Verse 8. Be sober be vigilant because your adversary the devil as a roaring Lyon walking about seeketh whom he may devour HEre follow two other most necessary Exhortations the one to sobriety the other to watchfulnes and that from the danger that else we must needs fall into by reason of a most dangerous adversary that seeks by all subtilty and diligence our destruction fitly are these joyned together that before this for as a drunken man cannot hold open his eyes so cannot an intemperate man in these things keep a Spiritual watch Be sober Sobriety is a moderation and right use of our lawful liberties which are given us of God not to be used as we will but as may stand with these three main ends the glory of God our own good and the Salvation of our Brethren Our lawful liberties are meat drink apparel recreation mirth use of marriage and riches all which may be reduced to these two heads namely Pleasure and Profit But of this heretofore Be vigilant He means not of the bodily sleep that 's not prohibited so it be in fit time the night not the day so it be in fit place our Chambers not the Church in fit measure to enable us the more for the duties of our Calling but of the sleep of the soul for there be many that be awake in body rising early and go late to bed which yet are in a spiritual sleep in respect of their souls fast asleep in their sins and lie snorting in deep security of sin Watchfulness is a diligent and continual looking to our selves that both in thought word and deed we may resist evil and do the good we ought This is the work onely of a good Christian who being awakened out of his sins hath obtained the pardon of them and assurance thereof and therefore hath set his heart to lead a godly life and to please God in all things It s requisite then that a man be awakened before he can watch as we bid not a man fast asleep look to this or that but first to wake and then look to it we bid not a man that is down run but first to get up on his feet and then run By nature we are asleep in sin yea dead therein For 1. As in the bodily sleep all the sences are bound up So in the Spiritual a natural man hears not the voice of God hears not
the alarms either of mercies or judgements He sees not one step of the way to Heaven nor the danger he is in Though he wallow in the mire of foul sins that a good man will stop his nose at yet he smells nothing he cannot taste good and evil asunder but calls sweet sower The Word good Counsel good Company c. wherein Gods people take most delight are bitter to him Though the word hit him never so hard blows he feels not as neither though he wound his own conscience with never so foul sins And 2. As a man asleep loves not to be awaked so a natural man out of his sins and to be called upon to repent 3. As in sleep men dream of that they have not so a natural man dreams he is in a very good case hath faith repentance love c. when it s nothing so and when he awakes he confesseth it 4. As a man in sleep speaks some good words but knows not what and by and by is out so a natural man in good company will speak good words but hath no feeling of them and will again be quickly out of them 5. As a man before he sleeps gives direction that none awake him and turns from the one side to the other sleeping now on the one then on the other so a natural man will not be called upon to repentance having slept long enough on the one side in prodigality will haply turn on the other and lie as long in covetousness 6. As a man that hath been in a long deep sleep can hardly be awakened though it thunder though the winds be ready to blow down the house he hears nothing so it s hard to awaken any out of sin especially when they have lain long and lived therein no Preaching or calling on no Judgements of God though never so apparent can awake them from their security 7. As sleep is an image of the first death so is sleep in sin of the second Therefore we must endeavor for faith and set upon a good life we must learn to watch and keep us well while we be well To this end we must make use of the Trumpet of the Word daily sounding in our ears and take notice of Gods Judgements both on our selves and others What may not induce us hereunto Reasons are many 1. We are of the day and the light of the word shines in our faces It s enough for them in the night of Popery and where the word is not to sleep in sin he is a sluggard indeed that sleeps when the Sun shines his face Some of you have slept till nine a clok till high noon till three in the afternoon for shame awake 2. He that sleepeth in Harvest is the Son of confusion This is the plentiful harvest of the Gospel Now there is good to be done good gathering of faith knowledge repentance and such other graces 3. It s a shame to sleep when others be at work Many through Gods grace be awakened by the word and are busily working out their Salvation laboring for grace and using the means diligently and will you lie snorting in sin then will they be provided of necessaries when you will perish 4. It s a shame to sleep when all one's work lies to do but many among us have done just nothing of that that God hath set them here for nothing done towards their Salvation but all against it awake therefore ere night come when you cannot work 5. It were strange if a man should sleep when he were in great danger the house burning over their heads or in an hideous Tempest ready to be cast away but every natural man hangs as it were over the pit of Hell by a twined threed 6. It were strange if one should still sleep having many Messengers sent to awake him Some will say If any had called me I would have awaked with all my heart we are called by Sermon after Sermon by this Preacher that Preacher the other c. to whom the Lord will say Did not I send you and you to awake such a man c. you are now come under the means of awakening O that it might please God to bless his Word in piercing the ears of your soul to this end And be not half awaked and afterward when you be gone hence fall asleep again as a man in a deep sleep being called upon he begins to stir and lift up an eye and it may be his head from his pillow but hearing no more he lies down again and falls again as fast asleep as before let it not be so with us Some I doubt not begin to think with themselves about awaking and that it were good for them so to do but beware when you be gone hence you lay not your head down again but come and hear again and again till you be soundly awakened that you may not hereafter sleep any more if you be not awaked you must perish for ever A man would be loath to dye in his Natural sleep having gone well to bed and thinking of no such thing yet this cannot hurt a good man but to dye in the Spiritual sleep is damnable And I beseech you yong men and women be awakened betimes defer no longer the longer the worse Come to a man newly gone to bed ye may easily awake him come an hour after more hardly but come at midnight and then though you call and shout you can scarce awake him Sleep not till your middle age you can hardly be awaked then but if till your old age with exceeding difficulty if at all But of this also I have spoken before Because your adversary the Devil as a roaring Lyon walketh about seeking whom he may devour A Reason of the forementioned Exhortation By yielding thereto we shall take away advantage from the Devil who else will draw us into manifold temptations He is here described by all things that make a dangerous Enemy as Malice called therefore Our adversary the Devil Strength called therefore A Lyon A roaring Lyon Subtilty That he walketh about seeketh by all ways and means as by violence and craft to draw us into evil Diligence That he walketh about c. His malice is exceeding against God and man especially Gods people and against all goodness It hath been so from the beginning from his fall he was filled with malice against God laboring by all means that no reasonable creature might praise him on earth His envy also against mankinde continueth he is still a most deadly enemy against all goodness and means thereof against good persons good duties good meetings the Word Sacraments Prayer Fasting c. laboring to hinder these and the good success of them as the good Angels are filled with love and zeal to God and goodness rejoycing at the conversion of a sinner so is the Devil on the contrary yea his malice is deadly nothing will content him but our
put altogether O Lord who shall escape him 1. No marvel that most men go the broad way and perish and so few be saved seeing there is such an enemy and so armed and so followed that hath sworn all mens destruction he so malicious and we so careless of our Salvation he so strong and we so weak he so subtile and we so simple for our souls and in Spiritual things he so diligent and we so retchless and lazy in the great matters of our soul. Every man by nature loveth sin and carrieth along with him as ready a disposition to yield to temptations as Satan is to tempt him Marvel not that so few but that any are saved and if thou hast any hope and assurance wonder and praise If God were not infinite in wisdom power love and care over us we should certainly perish 2. See what wonderful need there is of diligent continual zealous earnest and plain preaching of the Word it s that must cast the strong man out This is the mean to scale his walls batter his Kingdom were it not for this he would do what he list in the world and carry all to destruction Where this is not he may sit and sleep for his work and will goes forward What should let therefore it s no marvel he is such an Enemy to it and the Preachers thereof O what should become of Gods people already pluckt out of his Kingdom if they had not the Word to shew his subtilties what is the will of God what good what evil how to do it what be the advantages that Satan takes and how we may be able to resist them Hence Gods servants are made wise and strengthened against his Temptations they come weak to the Word but go from thence mightily strengthened What do they then that seek the hinderance of the faithful and zealous preaching of the Word but gratifie the Devil in an high degree and work journey-work to him in the best maner it s to learn the Devil to have his will to devour what souls and as many as he lists 3. We may wonder and praise God that seeing there be so many Devils and such as we have spoken of that the Church of God can be upon the face of the earth that it is not rooted out and swallowed up the Devil having so many and such armed instruments in the world A wonder the Church hath any abiding but that God Almighty hath a care of it and will defend and preserve it Christ Jesus the Husband thereof will not suffer his Spouse to be trodden under We may wonder we be yet a people under this peace of the Gospel there being so many Papists within and without the Land and such an infinite number of most subtile and malicious Jesuits that like the Devil go up and down compassing the earth to work mischief That poor weak men and women in themselves sinful and poor creatures should yet be got out of Satans power and then defended from his malice not in body goods and name onely but from his deadly temptations and to escape them and get safe to Heaven O this is Gods Almighty power and goodness so may every poor Christian man say and wonder 4. This rebuketh 1. Such as make a League with the Devil to obtain their purposes It was death by the Law of God and so ought to be still What fools be these They think the Devil serves them and is at their command when indeed he hath got them to serve him and that in an high degree of sin to their destruction 2. Such as seek to such for things lost or for cure from them for them and theirs Those woful Creatures seeking to the sworn Enemy of mankinde for help are like to speed as if a Lamb should run to a roaring Lyon to be kept from harm Think they that he will do them any little pleasure outwardly unless to fasten deadly on their souls to work the ruine of them His help is as the milk which Jael presented unto Sisera 3. All such as live in sin and so serve the Devil These count him not a deadly Enemy if they did they would not be at his beck as the most part be Though they stop their ears against God their Parents Magistrates Friends yet they open them to all his temptations no Servant can serve his Master so diligently as the world doth the Devil even with all the might both of their bodies and mindes speaking and writing and employing both their goods and pains on his behalf and for sin and that both night and day What he bids them do they do Lye Swear Curse break the Sabbath Oppress Cozen Mock c. who yet for that their humor likes it and its agreeable to their own minde observe not Satans policy herein nor suspect him for an Enemy They will say they hate the Devil as much as any and defie him alas he can give them leave so to do as long as they serve him and do his works This is as good as Popish holy Water and crossing themselves 4. All civil persons that say they never found the Devil so troublesom as they hear folks talk They never doubted of their Salvation were ready to make away themselves were never troubled with such wicked and blasphemous or troublesom thoughts were never so troubled but that they could go to Church and serve God quietly c. True the Devil tempts them not to dispair because he hath them fast enough in pride and presumption He tempts them not to foul sins because he sees God hath restrained them and so that there 's no great likelihood he shall prevail neither cares he seeing he hath them fast enough in the main namely in ignorance unbelief or carelesness of the first Table He troubles them not with thoughts it may be when they go to good duties because he knows they are likely not to do any good duty yet he tempts them in things which through blindeness they discern not as being none of the foulest things as they think Though in the hearing of the Word they have many wandring by-thoughts they feel not that the Devil is at their elbow and at work with them because they make no account of such smal things also about worldly idle speeches on the Sabbath they see not Satan going along with them because they count them small whereas a good Christian in these espies Satan and is troubled thereat when the strong man hath and holds his Possession all things are at peace the Devil having these fast enough he cares not for troubling them but let him be about to be cast out and then I le warrant you he will bestir himself and they shall have trouble Let a civil man that lived never so quietly before be smitten in conscience for his sins and begin to be converted he shall finde his case altered and that the Devil will do him all the mischief he
altered by that we are This is the end of all See Jonah 3. 5 6 c. Acts 2. 37. 1 Cor. 14. 25. Therefore they should as pray earnestly before that the Word may be made of force and efficacy so afterwards must their mindes run on the things delivered and their Prayers in their Families by themselves relish of the same But what neglect is there this way How few pray before and how many after they have heard suffer worldly business or pleasures to put out the same Oh! there is no such care that this precious seed should take root and fructifie we complain of our bad crops but not of this yet here there 's not onely a loss if it do not take root but it turns hurt by to every Sermon a step â—igher Heaven or Hell What Crop can we shew to God of all the Sermons we have heard we crave Gods blessing upon our bodily food how much more ought we on this Spiritual The God of all grace He is so called of the effect because he is the Author and Giver of all grace he is the Author of all that may be called good which may be divided into gifts and graces in this world gifts of all kindes as of body minde c. In him we live he makes the Sun shine on us c. also gifts of health strength beauty so of the minde as natural vertues also gifts to rule Kingdoms as to Saul so of Trades Arts Sciences nay of gifts yet higher then those knowledge understanding of the Scripture Prophesie Prayer yea extraordinary too as of miracles So is he also of graces which are such as accompany Salvation and he bestoweth onely on his Elect as saving knowledge faith peace of conscience joy in the Holy Ghost repentance love meekness patience c. Hence it is that sometimes he is termed the God of hope sometimes the God of peace sometimes the God of all comfort so here the God of all grace He gives every good gift and grace and not that onely but every measure of every grace the beginning continuing and finishing grace Whatsoever grace is in Saint or Angel is the gift of God either by Creation as to the Angels and Adam or sin by restitution What grace is in any man alive of what kinde or measure soever is onely of God for we are so far from having any of our selves that we have nothing but the quite contrary even Opposition and Rebellion none else ever did or can give grace The best Parents cannot convey grace into their Children by generation nor can the best Minister into any by preaching or counsel God alone is the giver hereof 1. Every one that hath grace in what measure soever must be humble and thankful acknowledging the same to be onely from God and giving him the praise thereof O be exceeding thankful for it that he hath given it to thee denying it to most and to thee as unfit to receive grace as the worst in the world and who didst no better deserve it then they that shall never have it and especially be thankful for it for the worth thereof one dram of grace is of more worth then the whole world it s the quintescence of Gods favor and like Pearls of great value in a little room A true humble heart in the sight of thy misery a little true faith in Christ and Sanctification with an hatred of all sin and care to please God in all things is worth a Kings Ransom and an honest upright heart careful to be be ruled by that it knows is better then all knowledge without this 2. Every one that is without it must endeavor for it Whether goeth a woman with her pot or pail for water but to the Fountain so must thou have recourse unto God there is grace enough in him and he hath it to bestow and it s his honor so to do But how shall we come by it the Well is deep God hath opened the Fountain of his grace in Christ Jesus and conveys grace by the Conduits of the Word Sacraments Prayer c. so that it s not lockt up in Heaven wouldest thou therefore have thine heart humbled and broken God can do the same come to him wait on him in his word for it would'st thou believe thy sins are pardoned through Christ would'st thou be changed and have thy heart altered to hate every sin to love whatsoever is good would'st thou have grace against thy strongest corruptions that thou could'st never master and do duties to thy thinking impossible as to love thine Enemies abide persecution for the Truth c come to him in the same word and by prayer he can do these things for thee Why then is the world so graceless seeing there is abundance in God It s because men see not their emptiness of grace and know not the worth thereof They desire Health Wealth Honor Pleasure true grace they regard not prize not O that men did see themselves woful naked Creatures without grace They would not then content themselves with any shadow of grace hearing profession a little restraint some few gifts c. but labor indeed for grace 3. The Servants of God that have obtained some measure of grace already should be provoked still to wait upon God for increase for he gives all grace the last as well as the first and the middle According therefore to our proceeding let us beg fitting grace of God Why are there all kindes and measures of grace in God and we have so little we beg not earnestly we open not our mouth wide that God might fill it we have not hunger-bitten hearts we prize not grace Who hath called us Another Reason to perswade himself and them that they should obtain this request of being confirmed to the end even because God had already begun with them and called them that is had pulled them out of the state of ignorance unbelief impenitency into the state of grace knowledge repentance c. Whom God means to save he calls them out of their sinful state to grace There 's an outward calling and there 's an inward calling This last through the operation of the Spirit going along with the outward means is made effectual as to Lydia This stands in three things enlightning the understanding to conceive opening the heart to believe and changing the whole man from that it was before not onely he calls them but awakens them not onely invites them to come but gives them an heart to come of this you may read Rom. 8. 30. 1 Pet. 1. 15. This is proper to Gods children and is the work of God none else can do it without this there 's no Salvation as those that have this shall be certainly saved this being a mark of their Election past 2 Pet 1. 10. and of their glory to come Rom. 8. 30. Let every man examine himself whether he be
their soul and so have these either they get no knowledge or if any onely a little swiming in the brain but not sinking down into the soul to the changing thereof 2. It teacheth all Ministers so to preach the Word as by all means possible they may win some what should our desire be but so to do whether we consider the love we owe to God or to our people that their salvation will be our crown To this end we must preach those points most diligently and carefully that be most effentially necessary to work conversion we must beat upon mens misery labor to bring them to Faith and Sanctification c. without these all other points will be unprofitable Unpreaching Ministers have no possibility of winning souls 3. People should so hear the Word as they labor and pray it may be powerful by the Spirit to their conversion and new birth they must have a Spiritual Father as well as a Natural Father must be born again ere they dye else happy had they been if they had never had their first birth le ts try our selves herein It s not hearing the Word yea with joy and reforming some things that is Regeneration it s not to be restrained from the gross evils of the world or to be somewhat changed in some things alas Regeneration is another matter then that wherein many deceive themselves and perish knowing no more what is Regeneration then Nicodemus when he first came unto Christ nor laboring after it to finde it with the fruits and signs thereof My Son He calls him so also of tender love as Paul One simus his own bowels Here note That The Ministers of God ought exceedingly to love all Gods people but chiefly such as have been won to God by their means They must cherish and further such all they can as the Hen when she hath hatched her Chickens broods and tends them and as the Mother after she hath brought forth her childe is careful to keep it from harm and to provide all necessaries for it they must watch over them preach to them pray for them not depart from them but in the case of absolute necessity as the Apostles having won any to God would come again to them exhorting them to continue in the grace of God confirming their hearts c. so must we they be our comfort and joy here and crown hereafter our Epistles of commendation the seals of our Ministery they that make us rejoyce and give thanks therefore we are much beholding to them and must love them most dearly and desire the work begun may be happily perfected knowing it s no less wisdom and thrift to hold that we have gotten then to get more Accordingly must the Spiritual Children love their Spiritual Fathers dearly They ought to love all Instructers but as Children their Parents so they them best by whom they have been begotten to God They ought to give them double honor to reverence them and not to suffer them want necessary comforts In doubtful cases of Conscience they must resort to them for counsel as Children to their Father They must obey all their godly precepts endure their severity be guided by all their godly directions receive no accusation against them under two or three witnesses c. A childe will not hear much less believe any evil reports of his Father For those people that set light by their Ministers can suffer them to want fall out with them if he be gone we shall have one as good as he c. its questionable whether ever they were converted by their Ministery for we see by experience that such as are converted their hearts be so knit to their Spiritual Father that they think best of his counsel praise God for him as the instrument of their conversion love him dearly c. we love the fathers of our bodies and ought so to do and yet they help us to a being in sin and into a sinful world and state and should we not love our Spiritual Fathers through whom we are changed therefrom The Separatists therefore are either unconverted persons as I doubt not but sundry are or else they be most unnatural and unthankful persons in railing against all the Ministers of England and so against their own Spiritual Fathers They spi on their faces and call their Mother Whore O most wretched requital Verse 14. Greet ye one another with a kiss of charity Peace be with you all that are in Christ Jesus Amen THe last part of the conclusion consisting 1. Of an Exhortation to embrace each other with love and to testifie the same by outward signs 2. Of a Prayer for them that all that be true Believers in Christ Jesus might have all prosperity and welfare to which he joyns the note of his faith and fervency Amen So concluding his Epistle with all signs of love In general That he contents not himself that he loved them but labors to further love among them we may note how needful this duty is where love is we must endeavor the continuance and encrease thereof where its crazy we must use means to heal it Blessed be the peace makers It s a sign they are endued with the wisdom which is from above All our words should tend to make love the Devils Cole-carriers and Bellows that blow up strife rejoyce in folks contentions and further encrease the same A woful office who gets hereby but the Devil except the Lawyers hap to get too Greet one another To Salute each other hath been an ancient custom in the Church of God whereof you may finde the forms Judg. 6. 12. Ruth 2. 4. Psal. 129. 8. Luke 1. 28. and 10. 5. John 20. 19. and elsewhere Ours also are commendable when we meet any we say God save you when any goes from us God be with you or Fare you well in the morning we say God give you a good morning in the afternoon God give you a good night when any is at meat we pray God that much good it may do them when one goes a journey we say God speed you in your journey when at work God speed your work when one is come newly to an office God give you joy of your office c. These ought we to use as occasion serveth both to our Superiors more reverently by the Titles that are due to them of worship honor c. our equals with good respect and somewhat familiarly as we look they should to us and to our inferiors that they may not think themselves despised and so be discontent with their place and with God and it s a base thing to tread under ones inferiors Thus we must salute not our friends onely but strangers but our enemies Even blessing them that curse us and praying for them persecute us Else we shall be but like the Publicans who salute those that salute them so we must salute not onely good men though
2. 37 and 16. 29. Simile The stirring ill conscience Excusing Accusing Use. 1 Iohn 3. 20. See Psal. 32. 5. Prov. 28. 13. Isa. 1. 18. Ezek. 33. 16. Mat. 11. 29. Simile A good quiet conscience Heb. 9. 14. Ionah 1. 15. See Act. 16. 30. 2 Cor. 1. 12. Ioh. 30. 20 21. 1 Iohn 3. 21. Acts 23. 1. Wherein it differs from a bad quiet conscience A good troubled conscience Signs declaring the goodness thereof Simile 1 Sam. 24. 5. Use 1. The great benefits of a good conscience See Pro. 14. 10 Heb. 13. 18. Acts 7. 56. How it is kept Use 2. Use 3. A godly conversation is to accompany the zealous profession of our Faith See Iosh. 1. 8. Mat. 5. 16. Iohn 13. 17. Iam. 1. 22. Reasons Luke 12. 47. Isa 41. 8. 1 Sam. 13. 14. Isa. 1. and 58. Ezek. 14. 33 Acts 15. 9 Iames 2. 18. Gen. 13. 7. Iob 31. 35. 2 Sam. 12. 14. Use 1. Use 2. Use 3. A godly man will stand by the truth The wicked are apt to speak ill of Gods servants Use 1. Use 2. Use 3. Use 4. Isa. 5. 20. Prov. 17. 15. Iude verse 14. Heb. 12. 4. A godly conversation stoppeth the ungodlies mouthes See Acts 16. Use 1. Use 2. 1 Iohn 3. 12. Gal. 4. 29. Why we ought willingly to suffer for righteousness It s better to suffer for well then evil doing Reasons Mat. 5. 10 11. Acts 5 41. Phil. 1. 29. Luke 23. 41. Use 1. Use 2. No affliction comes to us but by Gods will Acts 2. 23. and 4. 28. Mat. 10. 17 18. Acts 21. 11. How far God hath an hand therein Mat. 16. 23. Iames 1. 12. Rev. 2. 10. Use 1. Mat. 10. 31. Simile Use 2. Acts 21. 15. Use 3. Use 4. Christs sufferings an encouragement for Christians to suffer Iohn 13. 16. Acts 3. 14. How Christ was just how we Use. Another help in our sufferings Christ suffered for our good Use. The godly sow in tears but shall reap in joy 1 Tim. 4. 8. Use 1. Iames 4. 4. 2 Cor. 10. 18. Use 2. Particulars here laid down about Christs sufferings Profit arising from the meditation hereof 2 Tim. 1. 12. Iohn 3. 16. Eph. 2. 4. 1 Pet. 1. 3. Use. All Christs sufferings make up one perfect suffering Heb. 9. 26. Use 1. Use 2. The quality of the person that suffered Heb. 7. 26. For whom Christ suffered Use 1. Matth. 11. 29. Isa. 1. 17. Use 2. Why our Savisuffered To what end he suffered Use 1. Use 2. Isa. 2. 2. Iohn 1. 40 45. Iohn 1. 14. 1 Tim. 3. 16. That Christ must have dyed and so did Isa. 53. 9. Dan. 9. 26. Rom. 4. 25. The benefits ensuing by Christs death 1 Iohn 1. 7. Rev. 1. 5. See Rom. 3. 25. Col. 1. 21. 1 Iohn 4. 10. Hosea 2. 18. Psal. 91. 13. 1 Iohn 3. Use. Christ rose again from the dead 1 Cor. 15. 5. Why he rose again Acts 2. 24. Rev. 1. 28. The maner of his Resurrection The place from which he rose When he rose Psal. 16. 10. Why the Iewish Sabbath was changed The benefits hereof 1 Cor. 15. 17. Use. The duties to be performed Eph. 5. 14. Heb. 11 35. Col. 3. 1. A further comfort to them that suffer for Righteousness sake The meaning of the words How the Papists understand them Reasons against the same That there are no such places as Limbus patrum and puerorum Iohn 8. 5 6. 1 Cor. 10. 3. Eccles. 12. 7. Isa. 57. 2. The Popish opinion about Purgatory Reasons against it Luke 2. 29. Phil. 1. 21. 2 Tim. 4. 8. 2 Cor. 5. 1. Iohn 17. 24. Luke 23. 43. Rev. 14. 13. Why Purgatory was devised Iohn 3. 18. Use 1. Use 2. Use 3. Eccles 11. 3. That Christ went not down to Hell to preach to the Reprobates Gods Spirit preacheth in faithful Ministers 2 Pet. 1. 21. Luke 10. 16. Use 1. 1 Cor. 2. 4. Use 2. See 1 Cor. 14. 25. Use 3. God will finde a time to right things when they are disordered Use. The woful condition of the wicked Matth. 25. Use 1. Use 2. Use 3. 2 Cor. 5. 11. Disobedience the cause of Gods judgements on the old world Whether all those which were drowned were damned Use 1. See Act 12. 23 Ibid. 20. Dan. 4. 5. Simile Use 2. Psal. 5. 4 5. Leut. 26. 14. Deut. 28. 15. Two necessary considerations Disobedience is the forerunner of destruction Use. Iohn 3. 36. 1 Iohn 3. 8. The sins of our times like those of the old world Gods Patience towards the disobedient aggravates their sin Use 1. See Psal. 50. and 55. Isa. 57. 11. Heb. 2. 13. The names of the godly mentioned to their honor 1 King 15. 34. See Prov. 10. The old world then most disobedient when they should have been by Noahs making of the Ark feared therefrom Christians must use the means whereby to be freed from Hell and destruction Faith and Repentance an Ark for the soul. Use 1. Gen. 19. 14. 1 Kings 6. 7. Use 2. How useful Examples and occular sermons are See Luk. 17. 32 1 Cor. 10. Ezek. 12. 3â— Iam. 5. 10 11. Use. Dan. 5. 22. Wicked men fear not Gods judgements Prov. 14. 16. and 22. 3. and 28. 14. See Mr. Dod on Psal. 14. Weak means are sufficient through Gods blessing for our preservation Righteousness shall not want its reward 1 Tim. 4. 8. Use. It s good to be near the godly No man can be saved by the goodness of another Ezek. 18. 20. The wicked however they escape bodily dangers shall meet with everlasting judgements There are but a few which shall be saved The speech of an Arrian at his death Matth. 7. 21. Use. Gen. 46. 27. Rom. 13. 1. Men and women be more excellent then other creatures Use 1. Use 2. Noah and the old world a right picture of the good bad in our age The godly throughout all ages are saved by the same means 1 Cor. 10. 3. Baptism what it is c. The uses of Baptism Use. Rom. 6. 4. Who is to Baptize and who to be Baptized See Rom. 4. 25. and 8. 34. What our Saviors ascension was That he did ascend Luke 24. 51. Acts 1. 9. Iohn 6. 14. 19. 20. 17. Why he did ascend Before whom he did ascend The time when he did ascend They that have charge over others must be careful to leave them in good plight The place from which our Savior ascended Acts 7. 56. The benefits of his ascension Eph. 4. 8. Iohn 14. 2. Three observations in general Isa. 49. 23. The good Angels are subject to Christ. Use 1. Use 2. They watch and guard us Use 1. Use 2. Use 3. The bad Angels are subject to Christ. Col. 2. 15. Use 1. Use 2. Use 3. The contents of the Chapter The parts and meaning of these two Verses Doctr. The passion of Christ is an especial means to stir us up unto mortification Tit. 3. 7. 2 Cor. 5. 15. Use. Rom. 8. 7. 1 Pet. 2.
See Col. 1. Philem. Such as are heirs of glory should be much respected They that suffer with Christ shall reign with him Glory is laid up for the Saints in Heaven How we may know whether we shall be heirs of glory Through faith Gods children are even here possessed of Heaven Heb. 11. 1. Iohn 6. 47. Rom. 1. 30. Ministers must preach the word 1 Cor. 14. 3. 2 Tim. 4. 2. Ioh. 21. 16 27 1 Cor. 9. 16. Eph. 4. 11. Mat. 13. 24. Neh. 8. 8. Acts 2. 41. Use 1. Use 2. See Hos. 4. 6. See Matth. 16. 26. Obj. Sol. Acts 8. 31. Differences between Reading and Preaching Of this argument read Attersol on Phil. pag. 208. The Preachers Plea p. 114. to 180. Greenham on Heb. 13. 17. Downham of the duty and dignity of Ministers Gibson on 1 Cor. 9. Use 3. The 1. branch Isaiah 58. 1. The 2. branch The 3. branch Simile Ministers must preach the Word soundly See Iohn 10 Ministers must preach diligently 2 Tim. 4. 1â— Use 1. Use 2. Luke 14. 18. Simile The second Reason Christians are Gods flock Acts 20. 28. Use 1. Use 2. Iohn 21. 16. See Ezek. 34. 10. Use 3. Iohn 10. 27. Heb. 13. 17. Use 4. Ministers are to regard all their people Use 1. 1 Cor. 14. 19. Use 2. Every Congregation is to have a several Pastor Every Pastor is to look to his own charge Use 1. Use 2. Simile Ministers must oversee and look into their flocks See Prov. 27. 23. Iohn 10. 3. Acts 20. 28. Simile Use 1. Use 2. See 2 Tim. 2. 4. Use 3. Ministers are not by constraint but willingly to perform their duties towards their people 1 Cor. 9. 17. 2 Cor. 5. 14. Use 1. Use 2. Use 3. Ministers must not perform their duties for filthy lucre but of a ready minde Obj. Sol. 2 Cor. 11. 8. 1 Cor. 9. 10. See Isaiah 56 10 11. Ier. 6. 13. Mic. 3. 5. Use 1. Use 2. Use 3. Use 4. Use 5. Use 6. Duties are to be done with a willing heart Isa. 1. 11 c. and 58. 3. No man is to follow any calling meerly for gain Eccles. 1. 13. Use. Most of the gain of the world is filthy gain What 's to be accounted filthy lucre Use. Col. 3. 6. 1 Thess. 4. 6. 1 Cor. 6. 9. Matth. 16. 26. Vsually the Scriptures mention not riches but with some check The Reasons Means to help against covetousness or the too much love of riches Obj. Sol. Heb. 13. 5. Obj. Sol. Ministers must not exercise any temporal power over their people Iohn 18. 36. Luke 12. 14. 1 Cor. 5. 5. 2 Cor. 10. 4. Matth. 20. 25. Iohn 2. 15. The Reasons 2 Tim. 2. 4. Numb 25. Use 1. Use 2. Ministers must not carry themselves proudly and disdainfully Ministers must not use rigor toward their people Ezek. 34. 18. Eph. 6. 1. Col. 3. 19. Simile Simile Use 1. Use 2. Luke 10. 16. Psal. 105. 14 The third reason Christians are Gods Heritage Use 1. Use 2. Simile See Heb. 6. 8. Ministers must not onely preach well but live well Luke 11. 46. Lev. 21. 18. Acts 1. 1. Matth. 5. 16. 1 Tim. 4. 16. Reasons Matth. 23. 2. Luke 4. 23. Use 1. Use 2. Matth. 11. 29. Eph. 5. 1. Iames 5. 17. Acts 15. 39. The fourth Reason from the reward of faithful Ministers Christ the chief Shepherd Iohn 10. 11. Heb. 13. 20. Acts 20. 28. Eph. 4. 11. Use 1. Use 2. Heb. 13. 17. Use 3. The great reward of faithful Ministers Dan. 12. 3. 1 Tim. 4. 16. 2 Tim. 4. 8. Use 1. Use 2. Ier. 20. 7. At what time they shall receive their reward Obj. Sol. Use 3. 2 Tim. 4. 8. What we are to understand by the yonger and the elder Wherein the duty of people towards their Ministers consists Heb. 13. 17. Eph. 1. 16 17. Heb. 13. 18. People must submit themselâ—â—s to the Ministery of the Word Luk 11. 28. Exod. 20. 19. 1 Cor. 1. 21. Matth. 11. 20. Rom. 6. 17. Acts 2. 37. Acts 13. 48. 2 Pet. 1. 10. 1 Thess 1. 4 5 1 Sam. 2. 25. Iohn 10. 27. Use 1. Iohn 3. 19. Matth. 11. 21. Use 2. Isaiah 11. 6. Acts 26. 18. Gods Ministers must particularly inform every one of their duty Use. Luke 3. 10 12 14. Wherein the duties of the yonger towards their elders consists See Lev. 19. 32. Dan. 7. 9. See Prov. 16. 31. Iob. 32. 4. Iob 12. 12. Simile Simile Use 1. Iob 29. 8. Tit. 2. 2. See 1 Iohn 2. 13 14. Isa. 65. 20. See Tit. 2. 3. 4. Use 2. 1 Iohn 2 13. 1 Tim. 6. 1. How superiors must be subject to their inferiors Simile Luke 22. 26. How equals must be subject one to another Matth. 5. 9. Simile Humility the fountain of submission Whatsoever submission proceeds not from humility is hypocrisie 2 Sam. 15. 5. Psal. 45. 13. What humility is Matth. 11. 29. Rom. 12. 16. Eph. 4. 1. Phil. 2. 3. Luke 14. 10. The fruits of humility in respect of God See Luke 9. 23 Simile See Ier. 43. 2. Iam. 5. 21. Iam. 3. 22. 2 Kings 6. 33. See Iob 1. In respect of men Rom. 12. 16. Luke 14. 10. Phil. 2. 8. Examples of humility Heb. 11. 7. Gen. 18. 27. Exod. 4. 14. Exod. 17. 4. 1 Sam. 18. 23. Mat. 11. 29. Phil. 2. 8. 1 Pet. 3. 18. Mat. 21. 7. Humility an excellent vertue Mat. 18. 9. Eph. 41 2. Use 1. Use 2. Ier. 42. 8. and 48. 11. The fruits of pride in respect of God Rev. 3. 17. See Prov. 28. 14. Ier. 13. 15. and 43. 2. and 44. 16 17. In respect of men Prov. 13. 10. Examples of pride How abominable it is Prov. 6. 17. Simil. How hurtful Whence it comes The very best not free therefrom See Iob 33. 17 Simile Use 1. Use 2. See Iob 17. 13. God sets himself against the proud Reasons How God resists them Use 1. Prov. 16. 5. See Ier. 57. 15. and 66. 2. Luke 1. 53. How God giveth grace to the humble Luke 18. 14. Psal. 119. 100. Psal. 25. 9. Ioh. 7. 17. How Ministers ought to preach and people to hear Psal. 27. 8. Two other Reasons perswading to humility The consideration of Gods power a good means to perswade to humility Isa. 6. 5. Simile Psal. 2. 12. Humility is the way to glory Gen. 29. 31. Psal. 78. 71. See Iob 5. 11. and 22. 29. Prov. 29. 23. Use. God doth all things in due time Ier. 5. 24. Psal. 145. 15. Deut. 32. 35. Use. The prevention of an Objection Christians must neither be careless nor too careful They must not be careless Prov. 10. 4. Pro. 6. 6. Gen. 41 48. Use 1. Use 2. They must not be too careful About their souls About their bodies Hest. 4. 16. Use 1. Use 2. Luke 14. 18. Luke 21. 34. Why we ought not to be too careful of worldly things God cares for his own children Matth. 6. 26. Use 1. Use 2. Simile See Matth. 6. 32. What Sobriety is What
making the world of nothing and we our selves have no power but lie dead in sins no all the means in the world cannot do it without God but we go on and on in the Devils service and hasten to destruction and when we are thus going God saith I will go visit yonder poor creature who will else perish We are Patients Convert thou me and I shall be converted No Minister the best in the world hath any power of himself O see how they labor and sigh to do good to their own Wives and Children and yet see no good thereof they onely save as the Lords instruments not otherwise Let them therefore which have felt this work acknowledge God in it and give him all the glory They that be yet without it let them not defer it as a small matter to the last as if they could couvert themselves when they list as most mens behavior is but that they humbly seek it of God in attending on his Ordinances appointed to that end 2. That its Gods great mercy to convert a sinner Oh it s the greatest mercy that can be bestowed a mercy to be delivered from sickness into health from Prison into liberty from poverty to riches from death to life as of Israel out of Egypt Joseph out of Prison c. But alas these be but toys to this To be delivered out of the power of darkness and translated into the Kingdom of his dear Son to have his eyes opened that was blinde raised out of the grave of sin delivered out of the slavery of Satan and bondage of sin from being a limb of Satan to be a member of Christ O the most happy change that can be expressed This is the happy day for a man then Salvation comes to his house where none was before Thus was Zacheus thus three thousand at one time thus the Jaylor thus many among us are visited O happy visitation and day to be remembred We never see good day till this day come we may see merry days sinful days but never good day till this without this undone Let those that have felt it and obtained it for ever give glory to God 3. That a man can never glorifie God till God thus visit and convert his Soul for so saith the Text That they may glorifie God When when God shall visit them Therefore labor for this for what can we do without it nothing but dishonor him do not at all glorifie him O that this were considered 4. That when a man is converted then he will glorifie God yea he cannot chuse but in heart admire Gods goodness and love him in tongue break out into his praise of his truth and service and in his life seek to glorifie him Then will he also do all he can to gain others as Christ to Peter as good hide fire in straw from breaking out and hold oyl in your hand as not thus glorifie him when once converted They see their case so happily altered as they never took so much pleasure in sin but now it vexeth them as much and they are as desirous to glorifie God Therefore when men in heart are not moved have no tongue to praise God speak of his Truth call upon others nor in lives study to please God let such know they are yet in their sins and not in the number of converted persons 5. That even such as have been ill speakers of the Truth and Gods servants may yet be converted and prove good Christians for why God draws his number out of the Devils rabble for so we are all by nature So was Paul yet proved an excellent Christian so no question there are some in this company that would not now do that they have done for all the world 1. Never despair of them that be very bad but pray for them give them good counsel Who knows what God will do especially being come of good Parents Above all lead an innocent life before them which may so work with them as in Gods good time they may be happily changed 2. This may be an exceeding provocation to the worst that they may prove good and be saved as unlikely as it is Me thinks it should wonderfully move vile wretches to fall down and humble themselves before God and never cease till the Lord do as much for them as for the Jaylor and others seeing it is a thing that may be and God hath set down such examples to that end Thy disease though grievous yet is not irrecoverable so thou seek to the Physitian of thy soul in time therefore dispare not They that seek earnestly labor strive give all diligence study call for wisdom cry for understanding and that early to day while it is called today and when God call men to repentance and points no time he means the time present as in writings between man and man They that thus seek shall finde 3. Yet let none in stead of good take hurt by this and heart to go on in sin seeing vile persons and the worst may become converts and saved ones so they may as they may handle the matter seeking the Lord humbly and speedily for if any think they have not done enough already and therefore will go on to adde new sins unto their old and that it s too soon and will put off and presume that they may repent when they will and so shall at last let such know they shall finde God a just and severe revenger of all such proud contemners and presumptious persons O many such shal rounce at Gods mercy-gate that shall never come in as the five foolish Virgins and Esau that sought the blessing though with tears how many be now in Hel that had thought to have repented before their death and so enjoyed Heaven No men shal know they shal not despise his mercy at their pleasure and yet have it at command Then shall they call upon me saith the Lord but I will not answer they shall seek me early but they shall not finde me Therefore Seek ye the Lord while he may be found call ye upon him while he is near Verse 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the king as supreme Verse 14. Or unto governors as unto them that are sent by him for the punishment of evil doers and for the praise of them that do well NOw followeth the second part of this Chapter containing Exhortations to certain kindes of men according to their particular and special callings and places as the former have been Exhortations to duties of Sanctification belonging to all Christians and chiefly of the duties of Inferiors towards their Superiors namely of Subjects to their Magistrates Servants to their Masters and in the beginning of the following Chapter of Wives towards their Husbands These Verses
another Greet one another saith the Apostle with an holy kiss and in another place with the kiss of charity both speeches be to very good purpose This hath been of ancient standing even to greet one another at meeting or passing by and hereof we have examples in the holy Scriptures We must also give the upper hand and highest seat in our Meetings which also our Savior doth require We must also be affable in our speeches whilest we be in company not too strange or dark but free and chearful this is required in Scripture under the name of Meekness even the smallest duties that we owe one to another are here set down for this is Moses commended so our Savior Christ he was so affable as poor ones yea poor women durst speak to him his disciples also asked him questions from time to time which he refused not to answer yea even unto him that smote him he spake courteously If I have evil spoken bear witness of the evil This tends greatly to peace and to procure love What force was in Absoloms courteous speeches to steal away the hearts of the people The contrary breeds heart-burnings evil surmisings contentions what not Our Nature can abide nothing worse then to see our selves contemned or neglected by others what can we do less then greet and use them kindely If they be our equals is it not reason we should use them as courteously as we would be used of them If our inferiors its noble for us to use them kindly as its a point of a base minde to insult over or trample them under Thus would they murmure against God and envy us whereas our courteous behavior would be a means to make them contented with their place yea though we are not to be familiar with the wicked or open our hearts to such or joyn our selves in near communion with them or bear with them in their evil courses but speak earnestly against the same yet are we to carry our selves courteously towards them that thereby we may win them the more This rebuketh those that fail in either extreme On the one part there are some 1. Which are proud scornful and disdainful in their looks and carriage towards others passing by them without saluting them or once speaking to them such have base mindes And what can be more strange then that any mortal man which is but a Worm should thus deal with one that is his own flesh the image of God yea haply one better then himself 2. Which strive and justle for the highest rooms wall or seats in the Church and elswhere which strive for the way upon the Road c. Hereby they display their pride and in stead of honor bring disgrace upon themselves 3. Use curst and cruel speaking like Nabal who was so wicked that none could speak to him or carry themselves so high as their inferior cannot speak to them Hence is the common Proverb They had rather speak to the greatest Gentleman or Nobleman in a Countrey then to such a mean man and have a better answer Naaman and Job would hear their Servants speak 4. Such as for frowardness and heart-burning cannot speak when they meet nor salute each other but pass by each other as if they were dumb and tongue-tyed a goodly matter if they could wound and kill one another as good cheap would they not do it and is not this sin before God doth not God behold the same On the other there is 1. Counterfeit courtesie in low crouchings and greetings c. wherein being void of love and kindeness men do altogether seek themselves as Absolom did 2. Treacherous courtesie when men salute kindely but intend devilishly under a fair vizard bearing mischief in their hearts Thus Joab in killing Abner and Amasa and Judas in betraying Christ thus many will speak very friendly to them against whom behinde their backs they will by and by rail and plot mischief 3. Excessive courtesie when men be too full of it If some in humility and true simplicity shew a great deal more courtesie towards their Superiors then they would have it s not much amiss but when men exceed in it towards their equals it doth often carry much falshood with it according to the old Proverb Much courtesie much craft it s also seen often that there are none more hollow then they that seem most courteous God for the present seeth their hypocrisie and man in time will and loath both it and them It s a fault among Christians that at their meetings they stand striving who should take the place or sit down first c. to the great disturbance of the whole company modestly to refuse the place at the first is commendable as it s also in them that offer it but for either to stand long complementing about it ridiculous Not rendring evil for evil or railing for railing Now of our carriage towards wicked and injurious men They are naturally bent to speak evil of us especially being the servants of God but we must not requite them with the like we must not revenge our selves on them They that make a trade hereof are but carnal and have naughty hearts It s also a vile thing fittter for Turks and Heathens then such as know God as we would be forgiven of God we must for give one another But of this already on Vers. 23. of the foregoing Chapter There 's lawful revenge on our selves as in Zacheus the Publican Mary Magdalene the Apostle Paul the Incestuous person c. Thus we are to revenge our covetousness by more large giving our ryot by more sparing from the body our earnestness and pains in evil by the like or greater in hearing the Word and holy Exercises There 's also an holy revenge upon others which is rather upon sin then their persons being zealous against the same in whomsoever we finde it whether our children servants or others accordingly avenging the glory of God by bringing those to punishment that hinder or hurt the same But contrariwise blessing The lives and language of Gods children should not onely be differing from the world but in many things they must be quite contrary for they are led by contrary principles the one by the flesh the other by the spirit the one mindes onely earthly things the other heavenly This is a step higher an harder lesson then the former to requite evil with good The wicked render evil for evil so must not we as light and darkness Christ and Belial we must be herein contrary to them Some weak Christians there are that come too nigh the fashions behavior and speech of the wicked many too much set upon the world as the wicked are fie upon it To be easily provoked and hardly entreated to be reconciled is the fashion of the world but such must not ours be By blessing in this place we are to understand praying
Lords leisure and work ere we look for wages in the mean time doing him the best service we can Some offend in impatient haste they would be crowned ere they have fought up their fight some again linger here too much not for the right ends for we should be content and desire for some respects of Gods glory and others benefit to tarry here still but for worldly respects which we must carefully avoid Verse 10. But the God of all grace who hath called us into his eternal glory by Christ Jesus after that ye have suffered a while make you perfect stablish strengthen settle you HEre followeth the conclusion of the Epistle in which the Apostle prayeth for them whom he hath taught and desires an effectual blessing upon that he hath written to them Thereafter he commendeth to them his Epistle and lays down the sum of it next sends his salutations then wisheth them to love each other and testifie the same lastly with a short prayer for them takes his leave of them In this Verse he prays for them even that God would daily increase them in all grace toward perfection and at last perfect them after the few afflictions that he hath here appointed them to go through and in the mean time that he would confirm strengthen and stablish them in knowledge obedience and faith that they might not be removed nor shaken through their troubles from their good beginnings Hereof also he rendreth some Reasons 1. Because he of whom he begs the same is the God and Author of all grace not of every kinde of grace onely but of every measure of grace 2. He hath already shewed them mercy and bestowed grace on them and called them out of the world and from their corrupt estate of blindeness unbelief impenitency to the knowledge faith obedience of the gospel of Jesus Christ therefore he will go on and finish his work And in this 2d Reason are sundry others couched as that he hath called them to his eternal glory therefore wil not leave them in the mid way that he hath called them in Christ and therefore that its firm fast and cannot be shaken so that this is a most excellent and sweet comfortable prayer worthy to be remembred of us all laid up with us for ever Herewith a couple of ancient good Christians that I knew and who were as full of troubles and as deeply tryed as ever I knew any did wonderfully comfort themselves and were so affected therewith as I never visited them as I did often either together or when God sundred them but they had this in minde and would utter it so feelingly as they declared themselves much sustained thereby From the coherence in that the Apostle prayeth for the people and for a blessing on that he had taught them note That It s the duty of Gods faithful Ministers to seek to advance and further the Salvation of Gods people by all means Thus must they do by Preaching Example Prayer c. Thus did Moses and Aaron Ezra Jeremiah the Apostles c. so ought we for the gathering of more to God for the edification of those that be won for the comfort of the feeble the rowzing up of the drowsie the reformation of what is amiss the daily encrease of that that is good This is no small forwarding of the work of no small avail with God Thus shall we manifest our zeal to the glory of God our unfained and hearty love to the peoples souls and this will be for our own discharge that we may have boldness and a good conscience Hereupon people must do for their Ministers both for love to him and to requite like for like and for their own benefit for encrease of knowlede in the Word of God Wisdom Zeal Love Patience and all graces that may tend to further the work of Salvation in them the fruit whereof shall redound to them for according as the Minister is much after are the people and for direction and assistance every time he is to preach to them This no doubt is much neglected on both hands and the Ministery of the Word must be followed with prayer for the success thereof depends upon Gods blessing and therefore is to be obtained by hearty prayer It depends not on the Preacher if he could speak with the tongue of men and Angels he could not of himself open the eyes or convert the soul The Apostles had power to work miracles to heal the sick cast out Devils c. but to convert the soul that God reserved ever in his own hands Paul may plant and Apollos water but God giveth the encrease The best Preacher in the world cannot with all his skill grace and pains change the heart of his wife sons daughters or dearest friends True the Minister may help or hinder by the maner of his preaching and living as if he Preach ignorantly confusedly coldly or mingle unsavory and galling speeches or live badly he may hinder the likelihood of good by the word and if a Minister preach understandingly orderly feelingly zealously and live thereafter he provides the medicine the better and more fit to work yet he cannot convert a soul If we meet with any speeches sounding that way as to Timothy Thou shalt both save thy self and others c. we are to understand them to be meant instrumentally The work is the Lords and above all created power yet a greater work it is then the making of the world Nor doth it depend on any hearer be he of what wit memory dexterity education soever for even such have long lived under the Ministery and yet are as far from conversion as ever we are by nature blinde dead in sin not onely not apt to any good but full of Rebellion See Deut. 29. 4. Jer. 24. 7. Acts 11. 21. and 16. 14. Therefore the success of the Word depends on blessing which is to be sought by humble and hearty Prayer the same being all in all It s a good sign in the Minister that he hath a desire his Ministery should prosper when he is not content to Preach onely but follow it with Prayer As women having set herbs or sown seeds in a dry ground following them with the watering Pot have a minde they should grow and as we sow not our seeds in the field but we ask Gods blessing thereon so much more should we on this precious seed Thus shall it appear that they trust not in themselves and that they are desirous that their Preaching should not be in vain So ought the people for the blessing of the Word namely the fruit of it is all in all what though we hear never so much if the same be not made effectual to us the threats to humble us the promises to comfort and quicken us the sins forbidden to bring us into an hatred of them and love of the contrary duties and we be so