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.
off all tediousness and wearisomness that comes upon us in the performance of any duties whether private or publique and would zealously and chearfully run the way of his commandments do we consider our freedom who were sometimes the lackies of the Devil from what and by what price are we freed let 's remember what service we have done for sin in the days of our vanity and now as much or rather more for the Lord we thought it no burthen to sin all day long and must not now to be godly all the day long we have forgotten our meat for play and yet thought the time short yea have sate up whole Nights at Cards and Dice and have spent a good part of our Goods and taken great pains to do evil and should it now be irksome unto us to serve the Lord far be it from us Verse 17. Honor all men Love the brotherhood Fear God Honor the King THis Verse consists of four Branches whereof the former two concern the duties which we owe each to other which following upon that which we are to perform towards Magistrates implieth this much That To reverence and obey our Governors is not sufficient no not to make us good subjects except we also live well one with another for as the members both of the Natural and Spiritual body are not onely coupled and joyned to the head but also each to other so accordingly are we in duty bound to both Not onely do Children obey their Parents Servants their Masters and Subjects their Governors but they must also live orderly and respectively between themselves one with another He that doth not thus cannot be a good Subject He that shall deal injuriously with his fellow-subjects wrongeth his Prince whose welfare dependeth on the multitude and flourishing state of his Subjects whether it be in body goods name or life he wrongeth his Prince I say if the party whom he harmeth be but an ordinary man much more if he be a true Christian being therefore one of his best Subjects This therefore condemneth all such as will stand in awe of Magistrates and keep out of their hands but for others they care not how much they wrong them How will some prophane desperate wretches of brazen faces by their songs and lying Libels misuse both rich and poor Ministers or others which cross them in their vile courses And are there not others close fisted like the rich man in the Gospel that will be careful to keep out of danger of the Magistrate and do their duties to them but despise all others partly blessing themselves in this that they live of no body are beholding to none have no need of any and partly of a base minde onely seeking themselves and regarding no body else oppressing and griping whomsoever they catch Neither of these be either good Christians or good Subjects Honor all men That is have regard and give due respect unto all whether they be Jews or Gentiles good or bad according to their places and that which is lovely and to be regarded in them contrary hereunto is contempt which as a thing not to be endured we are to avoid by all means Touching those whom we ought to honor they may be considered both as they are to us and as they are in themselves As they are to us they are either Superiors Equals or Inferiors all which we are to honor yea our very selves also Our Superiors whether in Wealth Wisdom Years This we must shew in these and the like particulars 1. To rise up before them 2. When they are coming towards us to go and meet them as Abraham did the three Angels and Solomon rose to meet Bathsheba 3. To bow as Abraham to the children of Heth and the rich man to our Savior Christ. 4. To give them the highest seat or place if we sit or the wall and the right hand if we walk Josephs brethren sate down according to their age 5. To give them liberty to speak in the first place Thus did Elihu we must not be full of words in the company of our Superiors 6. To give titles of reverence that we owe to them so did Sarah to Abraham Calling him Lord as Hanna did to Eli and the yong man in the Gospel coming to our Savior Christ called him Good Master We must give every man his due honor to whom honor belongeth Our Equals 1. In esteeming them better then our selves without contention or vain glory This is indeed one of the hardest things in the world because of the pride that is naturally in us but if we look for this grace of humility it may be obtained even by seeing others vertues and our own frailties and infirmities we shall come to this in truth esteeming others better then our selves 2. We must in giving honor go one before another modesty is a great cherisher of love neither is there a more deadly poison to peace and agreement nor greater mean to stir up contention and hatred then when any shal think themselves despised What a folly and madness is it in numbers that so strive for seats and places or that sometimes they cannot contain even in the publique and holy place to justle for the wall or the way What deadly hatred ariseth between many about such things that they can never be reconciled Alas This is not the way to honor as which flieth further from those that do most run after it If in modesty we would yield rather then contend either our adversaries would yield to us or if not yet the wise would commend us and disallow them Our Inferiors we must without all contempt in meekness of Spirit respect them as Brethren as our own flesh one God made them and us and of one mold and matter they may belong to God and be heirs of glory as well as we Besides as the meanest member of the body could not be spared so could not we be without them they toil dig delve card spin c. Thus will they do their duty the more chearfully and bear the place of their Inferiority when they shall see themselves though mean yet not despised which else might occasion in them discontent and impatience and increase their burthen which they do already think to be heavy enough we must be so far from being harsh cruel or strange to them as that we ought to hear them speak and regard their counsel if they be persons of understanding and good carriage as often as the Lord-will let an Inferior see that which the Superior doth not that the one may regard the other Naaman the Syrian hearkened to the counsel of his Servant to his great good neither did Job despise the cause of his Servants when they contended with him True it is Superiors are not to lose the places God hath set them in neither are bound to
present Supplications as the instruments of God to convey many good things to us and accordingly render thanks for the same yet must not we attribute to them any thing proper to God as Herods and Nebuchadnezzars flatterers did which the three Children and Daniel refused As our duties to them must flow from the fear of God so must the same Rule direct and square them so that they neither come too short nor go too far Under this honor is understood the inward reverence in heart to be declared outwardly by obedience to all their godly Commandments chearfulness in payments prayer and thanksgiving c. Now if all this be due to a wicked King as here and now to be performed of us if we had a wicked King what then is to be done of us to such a King as God hath bestowed on us a natural Prince and of our own Nation as it were lineally descended of the ancient Kings of our own Realm and a Christian King that maintains the Gospel and sets against Popery a King honored of God with so rare gifts and vertues with so peaceable an entrance and such an hopeful Posterity c. O do we honor him reverence him be thankful for him pray for him chearfully pay such Taxes and Subsidies as shall be imposed on us for the maintenance of his Royall Pomp and Charge to the encouragement of others Verse 18. Servants be subject to your Masters with all fear not onely to the good and gentle but also to the froward NOw of the duties of another sort of Inferiors to another kinde of Superiors namely of Servants all Servants whether Men-servants or Maid-servants to their Masters Dames and Mistresses too they must be subject to them that is not onely content themselves with the place of Inferiority they are in giving them the place of their Superiority but to perform all duties to them which they may justly challenge and that from a reverend respect of them and of their place and that not onely if they be good and gentle of the best natures and that use them well but also if even they be froward or such as use them ill Before I come unto the words in particular note we two or three generals 1. The exactness and absoluteness of the Word of God It teacheth us in all things how to carry our selves No mans place so mean no action so common eating drinking sleeping c. none so mean in the meanest calling but the Word reacheth thereto and giveth direction therein It s a Schoolmaster able to convince teach instruct correct all It s as an Apothecaries shop throughly furnished It s like a pure Fountain that sends water by pipes not onely into the chief rooms but even into the meanest It doth noth onely instruct us in our duties towards God but towards â—o our Neighbors also towards our Superiors towards those that are set over us though in an inferior degree This teacheth every man to search the Scriptures and to labor to be acquainted therewith and to make them their Counsellors and Guides A light and lanthorn to their feet They must also hear them opened by Preaching for their fuller understanding thereof If any shall say What shall I do at Church I am a poor Wench in the Kitchin I am a poor Plow-boy its fit for my Master to go c. Know that its fit and needful for thee also so to do not onely because thou hast a soul to save as well as thy Master but that thou maist learn to become thy place and do thy duty aright 2. How Ministers ought to have a care of and stoop to the lowest and meanest of their charge The Apostle Paul in the midst of all his great businesses travels and cares yet in no Epistle lightly forgets to teach Servants their duties towards their Masters that so doing their duty they may adorn the Gospel Thus doth our Apostle here and thus must we do in our places A faithful shepherd will not willingly lose any of his sheep but tender them all and we must be so careful as to be free from the blood of every one True it is that Masters must not turn this off from themselves and put it wholly on the Ministers but do their duty to the uttermost pressing upon them at home what they hear publikely taught both which are little enough yet must the Ministers also speak to the understanding and apply themselves to the capacity of the meanest accordingly taking care that they come not to the Sacrament hand over head 3. That not onely the Church and Common-wealth but even particular families are to be well ordered and look'd to as from whence will flow either good or ill They that be good in their families will be good abroad in what place soever they be set if the Master be godly at home he will be a good Parishioner a good Subject so their Children and Servants What 's the cause of so much disorder abroad every where even for that there be so few families in any good order and government Thus in general Servants be subject to your masters with all fear c. Here three things are observable 1. The duty to be performed 2. The maner 3. Towards whom where's the removal of a secret Objection shewing that Servants must be subject even to them that use them hardly and deal most injuriously with them Touching the duty to be pâ—rformed and the maner thereof I have heretofore spoken at large in handling the fifth Commandment It proceeds from that reverent respect which they have of their Masters and the parties set over them by God in his wise and merciful providence If they do inwardly reverence them from their hearts and see God in them and the face and image of God in their face they will also outwardly declare the same by their obedience faithfulness care diligence and the like 1. This condemneth the monstrous insolency of youth in these our days which can abide no yoke of good Government daily bewraying their want of inward reverence by the fruits thereof in their countenances gestures words behavior blazing abroad their Masters infirmities and the like How many even of professors set light by their Masters vilifying their persons slighting their gifts and use them basely especially if they be poor 2. Let Servants repent for this want of reverence know whatsoever is done against their Masters is against God himself whose Deputies their Masters are yea let them amend this and learn to reverence their Masters so shall they perform all the other duties they owe them have you failed heretofore make more conscience for the time to come and do your duties chearfully without grudging for your state is by far better then their 's to whom the Apostle wrote of whom many were bondmen and slaves whom their Masters might have almost used at their pleasures or their's now
Gal. 5. 1. Believers are made free by Christ. Wherein Christian liberty consists 1 Pet. 1. 19. Isa. 53. 4 c. Gal. 3. 13. Rom. 8. 1. Isa. 32. 3 4. 35. 4 5. Gal. 3. 24. See Gal. 5. 1. Col. 2. 16. Rom. 14. 17. Use 1. Psal. 103. 13. Use 2. Acts 22. 28. Ester 8. 17. Iohn 8. 36. 〈◊〉 16. 16. Through mans corrupt nature even the most holy Ordinances of God and best things are subject to be abused 2 Pet. 2. 16. Use 1. Use 2. Acts 1. 6. Mat. 23. 14. Three restrainers of things indifferent Acts 15. 28. Rom. 14. 13 15 19. Rom. 15. 2. 1 Cor. 10. 28. Acts 16. 3. Gal. 2. 3. 1 Cor. 7. 23. Col. 2. 16. Gal. 5. 1. 1 Cor. 7. 25. A Christian though free yet is still a Servant Luke 1. 74. Rom. 6. 22. Use. They are good Subjects which not only obey their Magistrates but live well one with another Prov. 14. 28. Use. Luke 12. 20. See 1 Cor. 12. 26. 1 Pet. 3. 7. We are to honor Our Superiors in six particulars Lev. 19. 32. Gen. 18. 2. 1 Kings 2. 19. Gen. 23. 7. Mark 10. 17. Luke 14. 8. Gen. 43. 33. Iob. 32. 4. 1 Pet. 3. 6. 1 Sam. 1. 15. Matth. 19. 16. Rom. 13. 7. One equals in two particulars Phil. 2. 3. Rom. 12. 10. Our Inferiors and why 2 King 5. 13. Iob 31. 13. Our selves 1 Thess. 4. 4. Rev. 21. 27. Heb. 11. 2. Prov. 10. 7. and 22. 1. We are to honor both good and bad according to their places Even in them that are most bad there 's something to be regarded Rom. 12. 18. Iames 3. 16. Use 1. Use 2. We are to love the persons of Gods children 1 Thess. 4. 10. Psal. 16. 3. and 101. Reas. Isa. 4. 3. They are termed The glory Zech. 2. 8. Use 1. Psal. 15. 4. 1 Iohn 3. 10 14. Num. 23. 10. Use 2. Gen. 13. 10. We are to love the fellowship not of the ungodlies Prov. 4. 14. 1 Cor. 5. 9. 2 Thess. 3. 6. See also v. 14. 2 Tim. 3. 5. Reasons 2 Thess. 3. 14. Prov. 13. 20. 2 King 8. 27. Rev. 18. 4. Prov. 3. 33. Deut. 28. 16 17 18 c. Use. Psal. 119. 115. Psal. 120. 5. But of the godly Psa. 16. 101. Acts 10. 7. Prov. 13. 20. Use. 1. See B. Balls 1. Epist. of 3. Decad. and 5. of Dec. 6. Use 2. Isa. 5 22. Use 3. Rules to be observed by Christians in their private meetings See hereof on verse 17. of the former Chapter Obj. R. How God is to be feared Prov. 1. 7. Commendation and signs of Gods fear Use. Deut. 28. 65 66 67. The duties of the first and second Table accompany one another 1 Iohn 4. 21. Use 1. Iames 1. 26. Use 2. The knowledge and fear of God is the fountain of all the duties we perform towards men Gen. 10. 11. Use 1. Use 2. Use 3. Difference between Religious and Civil honor See Mr. Perkins Cases of Consc. p. 357. Mr. Allen on Command 5. What honor comprehendeth If honor be due to the bad how much more to religious Kings Gods Word teacheth us in all things how to carry our selves Use. Ministers must stoop to the lowest and meanest of their charge Acts 20. 26. Masters must not turn this off themselves Even particular families are to be well ordered and lookt to Servants must be subject to their masters See Eph. 6. 5. Col. 3. 22. 1 Tim. 6. 1. Use 1. Use 2. Use 3. Use 4. The prevention of an objection What we are to understand by good gentle and Deut. 15. 13. Froward Masters 1 Sam. 25. 17. Servants must be subject even to their bad and froward Masters Reasons Gen. 31. 42. Col. 3. 24. 1 Sam. 24. 17. Use 1. Phil. 4. 13. Use 2. Use 3. Rom. 12. 18. Rom. 12. 21. Mat. 5. 43 44. To be incited to the performance of any duty its necessary to know that its pleasing to God Col. 3. 20. Heb. 13. 16. Heb. 12. 29. Use. The actions of Gods Children when pleasing to God Use 1. Use 2. Prov. 28. 9. Why servants must do their-their-duties to unconscionable Masters See Ioh. 6. 26. See Isa. 38. 3. Use. How we may know whether we do our duties in conscience 1 King 15. 5. Mat 23. 24. Mat. 27. 6. Iohn 18. 28. Isa. 1. 15. Use. Al suffering is not commendable nor comfortable Matth. 5. 11 12. Use 1. Note Use 2. 1 Pet. 4. 15. Dan. 6. 5. 1 Sam. 24. 17. 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 thirty two persons trodden to death and bruised at a Play in Norwith Patience in suffering for faults hath no reward with God Mic. 7. 9. Ier. 10. 19. See also Dan. 9. 7. Neh. 9. 33. Use. Rev. 16. 9. See Eccl. 8. 4 5 1 King 2. 20. Prov. 29. 15. What it is to suffer wrongfully Iob 29. 16. Prov. 10. 10. 25. 18. Rev. 12. 10. Psal. 140. 11. 15. 3. Lev. 19. 16. Psal. 15. 3. Rev. 22. 15. What those must do that suffer wrongfully It s common to Gods people to suffer for weldoing Iohn 7. 7. 1 Pet. 4. 3. Iohn 17. 14. How fearful their condition is that are hated of others for their goodness Mat. 25. 42. 2 Thess. 1. 6. Such as are hated for well-doing must bear the same patiently Heb. 11. 24. John 12. 25. Acts 5. 41. Rom. 5. 2. 1 Thess. 1. 6. Phil. 1. 29. Mat. 5. 12. Rev. 6. 9. God hath ordained his to undergo troubles in this world Acts 14. 22. Deut. 32. 15. Use 1. Use 2. Use 3. Heb. 12. 6. Use 4. Use 5. Use 6. Isa. 4. 4. and 27 9. Use 7. Use 8. 1 Pet. 4. 18. Ier. 25. 29. 49. 12. In this world the godly suffer for well-doing Luke 9. 2 Tim. 3. 12. Iohn 19. 33. Reasons hereof 1 Cor. 11. 19. Isa. 26. 16. Rom. 8. 29. Use 1. Use 2. Phil. 1. 28. Mat. 5. 12. 2 Thess. 1. 6. 2 Tim. 4. 7. 8. Christs sufferings an incitement for us to suffer Use 1. Use 2. Use 3. Use 4. Heb. 12. 3. Christ suffered even for the meanest Iames 2. 5. Use. Christ a patern for our imitation Matth. 11. 28. 1 Iohn 2. 6. 2 Cor. 3. 18. An illustration of Christs sufferings Christ was free from sin 2 Cor. 5. 21. 1 Iohn 3. 5. Luke 1. 35. Use 1. Isa. 53. 4. Ob. R. How the godly stand righteous before God Use 2. Use 3. Christs admirable patience in his sufferings Matth. 26. 57. Luke 22. 66. Matth. 27. 2. Luk. 23. 7. 11. Why we must not revenge Rom. 12. 1 Thess. 4. Prov. 20. 22. Gal. 5. 20. Amos 3. 6. Iob 2. 10. 2 Sam. 16. 10. French Academy pag. 301. cap. 30. Use. Obj. R. They that revenge themselves call into question Gods wisdom and justice Deut. 32. 35. Psal
labor so much for knowledge as for the power of it Therefore when we have heard a Sermon let 's not content our selves that we can repeat it have a good memory and utterance but by our selves pray earnestly and travel upon our hearts that it may effectually work in us A little well learned of an humble Soul craving to be ruled by it is better then much that a vain bragger can repeat that will be ruled in nothing but when he list But he would not have them live now they had Knowledge as they did in Ignorance and now God having wrought in them the hope of eternal life he would have them walk far otherwise then they did ere they had this being called out of the world they were not to live after the corrupt maners thereof Men and women would be loath to be seen abroad in such attire as they go in on nights were it not a gross thing for any to do their work as badly by day light as in the dark night People therefore that live under the Word must not do as they did before they heard it Why may we not do this or that will some say we do but as we have done and as other Towns do well is it not enough if upon your true humiliation God pardon the time of your ignorance though he now expect obedience and so must you now obey else your sin will be great and ye must be beaten with the more stripes will God look that your work should be done no better then theirs that have no light when he allows you candle our conversation must be such as becometh the Gospel So for Christians that have received assurance of Gods love and entred covenant with God they must not yield to their lusts as others to whom God hath not shewed such mercy or as themselves did before they knew God in Christ Jesus they must not be as worldly now as before they knew God to be their Father and that there was a better inheritance for them as proud now of apparel following every fangle as before they knew the true apparel of Christs righteousness to be deckt with grace to be the best attire as froward as before they had the Spirit to refuse these corruptions they must not backbite slander talk of other mens faults rejoyce in their infirmities as they did in the time of their ignorance they must not talk of worldly matters on the Lords day as they were wont ere they knew the holiness thereof and what a strict rest observation God requireth nor follow gaming as before when they knew no better mirth nor be so vain in talk as before they knew it to be a fault as carnal persons be Then what singular thing do we We must be now as much altered in our behavior as our case we hope is altered from top to toe as from being heirs of wrath to be heirs of heaven Kings sons and daughters must not live as every ordinary base person nor Gods Chrildren as Worldlings Let us therefore so many as have given our names to Christ indeed and know our selves delivered out of this evil world and are assured that God is our Father and we his children walk as it becometh children of such a Father and such an hope of so glorious an inheritance not avoiding gross and outward ungodliness onely but resisting our own lusts for Christians must make an account they have themselves their own very hearts to strive against Our adversary is in our bosom and bowels no marvel then if our strife be somewhat hard for our crown after our victory is wonderful great Verse 15. But as he which hath called you is holy so be ye holy in all maner of conversation Verse 16. Because it is written Be ye holy for I am holy HEre 's the other part of Sanctification namely The affirmative which sheweth what we must do this must necessarily be added to the former so that it s not enough that we fashion not our selves to our former lusts but we must also be holy Our Savior Christ cursed not the fig-tree because it bare bad fruit to poison them that came by but because it bare none as that also for which the dresser of the vineyard pleaded Every tree that brings not forth good fruit is hewn down The bad servant bound hand and foot not for rioting out his talent but for not well employing it so on the day of judgement shall it be said Go ye cursed c. not for casting me into prison but not visiting me therein c. This is the more to be urged because a great many as long as they be not hurtful think themselves in a very good case as can be though in the mean while they do no good They do hurt to none alas this is but half God forbidding an evil commands a contrary good what if one do not that which is forbidden and yet leave the duty commanded what obedience is this Let a number that think they have repented and a number of civil persons try themselves by this You have left or do keep no ill company but do you care for and delight in good company alas a number have no savor nor minde to such You do not prophane the Lords Day but do you carefully sanctifie it publiquely and privately You have banisht Cards and Dice out of your house or never had any but have you entertained Reading and Prayer in their stead banisht the Devil and entertained God in his room you are peaceable and not boistrous and spritish in your Family but do you any good So it s not sufficient that we drive none from God and his Word and well doing by mocking or any other discouragement but provoke one another to goodness the Husband the Wife Parents their Children Masters their Servants and so on the contrary Wives their Husbands c. It s not sufficient to say I hinder them not this shews onely thou art not so bad as some but proves not that thou art indeed good So many in a Town think it enough if they do no hurt in it but they will sleep in a whole skin But they must not onely haunt no Alehouses or be disordered but seek to suppress such as be else if they gather not with Christ they scatter if not with him then against him for this Meroz was cursed How a number of rich men in Towns can shift this curse I know not O what evil is this that ye do Too many are content to let goodness go by they are no enemies to good Ministers or people c. but they will do nothing to procure the Gospel to a Town or to hold it where it is but if we have any truth in us we will though we meet with hard measure for our labor Christ hath done more for us So much have
a good Subject or say he is a mans servant and yet doth nothing that he is bidden but is drunken quarrels with his fellow-servants beats his Master children breaks down his windows rails upon him should this be counted a good servant or the other a good subject so the Lord defies that such should call him Father and counts it a disgrace to him to be call'd Father of such miscreants that live like bastards that have no care to please God no fear of offending him nor delight to be in his presence We should take it as a disgrace to have some base and filthy person come in a market to us and call us father yet this may and doth befal men yea good too who have lewd children and such be like them neither in favor nor condition yea there 's scarce one childe like the Father or one like another but it s nor so with God he hath never a childe but is like him and hath his image in him like hearted and like handed to him innocent hands and a pure heart holy as he is holy hating sin as he he doth loving his Word People Righteousness c. as he doth He that is born of God sinneth not Those are true properties of a childe of God yet even others have a father too Christ hath pointed him out Ye are of your Father the Devil and the lusts of your Father you will do Such as care for no goodness nor for Gods children but are Lyars Deceivers Oppressors and the like they are like the Devil God is not their Father but their Enemy with such all the Angels and Creatures are at defiance and wait for their destruction all the judgements of God hang over their heads their death will be a passage to their endless wo and misery Therefore never call God Father till thou change thy maners nor look for any priviledge of a childe from him as either protection or maintenance no nor so much as good look But shall I thus leave these God forbid for though we finde them children of the Devil yet we would be glad to bring them to be Gods Therefore humble your selves confess your sins as the Publican and the Prodigal entreat and sue for Pardon change thy behaviour and when thou canst feel thy heart effected like a Childe or truly desirous so to be then call him Father In the mean time if thou wouldest mourn for thy sins and labor for a contrite heart and abstain from every unclean thing thou shouldest be received thy sins pardoned and God would be a Father unto thee But if thou goest on in this graceless course as thou workest so shall thy wages be 2. But dost thou unfeignedly desire to fear God 1. In thy general calling as a Christian to walk holily righteously and soberly Fearest thou to offend God thy self or to see him dishonored by others carest thou to please him lovest thou to be in his presence dost thou conscionably hear his Word and patiently bare his Corrections 2. In thy special calling art thou careful to glorifie God as a Parent Childe Master Servant c. not onely in ceasing to do evil but in doing good yea and laboring to do it well Thou mayest comfortably and with good leave call God Father and make account of him so to be which is the greatest priviledge in the world Christ is thy Brother thou art Heir with him of all good things in this world and Salvation in the Kingdom of Glory hereafter Angels guard thee nay are thy Servants Afflictions Corrections Death no Death but a passage to Life O let us be perswaded to increase more and more in this care and every time we call God Father we may be put in minde and provoked to labor for the affections of dutiful Children We can readily look that God should be a Father to us that we want nothing but we for our parts can be content to be wanting in our duties many ways we neglect this and that duty yea in those we perform how cold are we little differing from Hypocrites how often do we break out into gross evils how little grieved when we offend or see others offend for these the Lord is often driven to afflict us As it s between natural Parents and Children we see that love descends but seldom ascends They look for all maintenance from their Parents but care little how small reverence or obedience they give them So we deal with God our head must not ake a little but he must presently give ease but we can be slack enough in the performance of our parts Who without respect of persons judgeth according to every man works Here 's the second Reason He whom we call Father is also a Judge and that a very sharp-fighted one that will not be carried away with shows and false glosses of good works but will look into the inside and judge accordingly If they proceed from an honest heart he will surely reward them if not they shall not onely miss the reward they look for but have for all their gay shows their reward with Hypocrites Therefore it stands us in hand not onely to renounce evil and to do good but to do the same with a right affection Here I might speak how God judgeth and will judge mens actions as 1. In this life he approveth the ways of his Servants by his Word and by his blessings upon them outward and inward and disalloweth the wicked actions of the World and their courses by his Word and by his judgements sometimes 2. In the end of this life by receiving the soul of the one into glory and by casting down the other to confusion 3. And especially at the last day by receiving the one into everlasting glory and throwing the other into endless misery Which may 1. Make us all look to our ways to walk in reverence and fear all our days To this purpose peruse Ecles 12. 13 14. Act. 24. 16. 2 Cor. 5. 9. 2 Pet. 3. 11. 2. Be a strong bit to hold back the wicked from running on nay to bring them on their faces for that which is past that it may be here pardoned that they meet not with all their abominations at that day For we must all appear before the Judgement seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad Even they that have been judges of others they that have ben quit yea they that have had their sentence here too shall appear before a wise Judge that cannot be deceived a Just one that will not be bribed from whom they cannot flee as being Infinite But because this is not the main drift of the Apostle I pass it over the more briefly the chief force lying in this That God judgeth according to mans works without respect of persons The person
in other Countreys who besides their want of the means of Salvation live in woful toil and misery You have the means of Salvation and for the most part outwardly live but at too much liberty your lots have fallen in pleasant places walk thankfully obediently and chearfully 3. Let such as are Masters and Mistresses of families learn here what duties their Servants owe them that they may the better instruct them therein and look for their performance thereof And if they have now ill stubborn and unfaithful Servants let them call to minde whether when they themselves were Servants they were not such that so they may repent thereof in the mean time acknowledging Gods justice in paying them in their own coyn and deal with them as they dealt with others 4. For those that are yet yong and in their Parents houses let them mark these things that when they shall go to service they may not be to learn their duties but ready and apt therein skilful in the several branches thereof Not onely to the good and gentle but also to the froward These words are a comparison between Masters or the prevention of an Objection that might quickly be made by some to shift off the foregoing Exhortation I would be content to do my duty if I had a good Master or served such a Master as some that I know but my Master is so curst that one cannot tell how to speak to him and in correcting cruel without all reason and that as well for no fault as for a fault yea sometimes I am beaten for well doing and for my forwardness in serving God Well saith the Apostle you must be subject and do your duties in all points even to such By good is meant liberal Masters so indeed Masters ought to be to their Servants both while they be with them and at their departure from them as by gentle such as care not what they do to them by Law but what they may do in equity and good conscience By froward are meant such Masters which will be pleased with nothing to whom such was Nabal one cannot tell how to speak yea such as will afflict their Servants without cause or colour of cause Whatsoever they are Servants must be subject to them must reverence them from their hearts must obey them serve them faithfully and pray for them They must thus do even to the worst Masters of the very worst conditions God will have it to be so and they represent Gods person and place though they are of such bad qualites Hereby they shall shew forth their Christianity in a work of such difficulty for to serve and do duty to good kinde and courteous Masters is no great mastery which is indeed worthy of a Christian If they do not their duties to us but be bad we must not meddle with it God will call them to an account we shall not answer for their sin but if we do not our duty we sin also and make our selves guilty if in humility and patience we do our duties God will take our part in his good time as he did Jacobs who served a churlish harsh and covetous Master twenty years together If we do our duties though they consider it not nor deserve it yet do we it to God who accounteth thereof and before whom it shall not be forgotten Are they froward It s the cross God hath laid out for us in his providence which we must take up and bear to shake it off by unlawful means were to resist the hand of God It may be its greatly for our good even to tame and subdue our stout sturdy proud and rebellious nature knotty logs must have hard Beetles and a rough horse a rough rider Besides it may make us fitter to govern others another day for as none prove worse then those that have been Cockneys and have known no hardship so they that have met with much will be the better to others as having loathed it so much when it was their case yea this may be a means in time to perswade the minde of such a Master to a better course and make his heart to smite him when he seeth his own unreasonableness and his servants patience as Saul who upon this ground acknowledged that David was more righteous then he 1. This rebuketh the common sort of servants which if they meet with a little hardship this way murmure shake off the yoke deal unfaithfully or run away What 's their plea Oh my Master is such an unreasonable man my Dame so unquiet as that there 's no living with them c. Well well your Master or Dame is unreasonable who shall be Judge If a number of servants they are so lazy and ill-minded that if their Masters do but call them to good duties rebuke them for their ill speeches or for their tarrying abroad at unseasonable times and using bad company few Masters but will be counted unreasonable and such as are not to be endured yea to be held to their business and kept in with the licentious youths of these days will be counted unreasonable But grant they be somewhat unreasonable see whether you by your negligence crossness and unfaithfulness have not made them so as some do if so you can do little if you cannot bear what you have deserved But say they be unreasonable and you have not deserved all you meet with yet for all that it s your duty to remember your place you must not sin for company O who can do it why is God so unreasonable to require of you that which cannot be done best charge God with unreasonableness by and by True it s no easie matter but servants must labor for grace that they may be able to say as Paul I am able to do all things But alas when we provoke servants to minde goodness and to spend their time well they think this unreasonable they work hard and they must have their pleasure and they may be godly all in time and so they be void of goodness Hence arise such stirs in families which were there grace in servants might be prevented Oh! no body can please them say they no careless body it may be whereas a little more then ordinary diligence and carefulness would please indeed But though servants must do their duties to such froward Masters yet this is no justification of them that be so or encouragement toothers to be such for though their servants must put it up God will be revenged of it They have a master in Heaven If therefore they shall abridge them of their necessary food apparel or rest hailing them to work beyond their strength or shall curse and ban them shall beat them without cause shall be cruel in their correction smiting them with what comes next to hand throwing things at them to spoil them or if with things fitting cruelly unmercifully and without measure not regarding
any thing better becoming us then to please God with all our might Hath he not made us and chosen us to life before the world given his Son to dye for us and save us given us his Gospel and Spirit hath prepared a Kingdom for us and will we not please him yea if a thing stand with our profit though we know it will displease him can we be content to do it O that we should offend so good a God and so merciful a Father as he hath been unto us O do we endeavor to please him whosoever be thereat displeased whatsoever we lose or whatsoever trouble we bring upon us But O the monstrous course of this world that of all things cannot abide what pleaseth God! that so live as if God had nothing to do with them as if they were neither in his debt nor danger as if they were not afraid of them or he could do them no hurt Are you not woful creatures that thus abuse God Are you not in his debt Who gave you these Bodies and Souls who fashioned them whence was it that you were not Toads Monsters mad persons and fools who hath maintained your lives who hath kept you that you have not been ere this consumed or are not now in hell Art thou not in his debt who hath let thee live under the Gospel the means of saving thee denyed to most of the world Should you not then please him Art thou not in his danger Cannot he make the earth to swallow thee the worms to eat thee up Can he not smite thee with an incurable disease in thy bowels Can he not strike thee with madness cast thee upon thy bed and there forsake thee and give thee up to a desperate minde Is he not able to send thee to Hell ere night Can he not make every joynt of thy body every tooth of thy head so to torment thee that thou shalt be weary of thy life Canst thou promise thy meat shall nourish thee or that when thou lyest down thou shalt have one wink of sleep for pain of body or vexation of minde or shalt ever rise again When there is the greatest hope of fruit cannot he in one night by a Frost destroy it all Do we not stand at his courtesie for every shower of Rain for the Bread we eat and every thing else and should we not then please him If he smile on us whose frown need we regard If he frown whose smiles can do us good Who can stand before him when he is angry He rendeth the rocks and maketh the mountains to tremble O that any through fear or to procure the favor of any or for any other by-respects should displease him For this is thank-worthy or acceptable Whence note that The actions of Gods Children done as they ought and may be done are pleasing to God howsoever they are not as the Papists from this and the like places affirm Meritorious They are pleasing to God as being done by such as are justified by Faith in Christ the weaknesses of their actions being covered in his Death and Obedience 1. This is a great comfort unto all such as can prove themselves Gods Children and strive to do their duty in the best maner they can though the same be done weakly yet being done in truth is pleasing to God then which what greater joy comfort and encouragement unto any duty can be wished 2. This may be a terror to all that cannot prove themselves justified persons they never did that thing throughout their whole lives that pleased God A carnal man can no more make a good action then a Painter or Carver can make a living man The actions of unregenerate men want a soul. Till a mans person please God which is not till he be justified through Christ his actions cannot but displease him Even the sacrifice and prayer of the wicked is abomination before him What joy can a man have when being old and full of years he cannot truly approve that ever he spake thought or did that which was good Did men believe this they would endeavor with all speed to come out of their unregenerate condition If a man for conscience towards God endure grief c. Here he shews the maner how servants must do their duty to such unconscionable Masters even for conscience towards God because God so requires the same for if servants should bear quietly with such a Master and do their duty because they know no remedy know not how to help themselves or know that though he be wondrous hasty and boisterous yet to them that can bear with him and let him alone he will be good and bountiful whoso do their duties I say for such respects please not God neither shall have any reward with him what we do for conscience towards God is pleasing to him not otherwise whoso looketh asquint at profit pleasure honor credit favor of this or that man or the like is far from pleasing God whoso doth for conscience sake may with comfort look up to God in life and in death This rebuketh the common sort which do many duties and abstain from many sins but not in a right maner for carnal and sinister respects and not for conscience towards God Such hypocrites shall have their portion with the hypocrites Q. How may we know whether we do our duties for conscience sake or not A. By these Notes 1. If we make most conscience of the greatest things first and then of less in their place and so of the greatest sins for God hates greatest sins most as in Dâ—â—id of whom it s said He walked in uprightness all his days saving in the matter of Uriah He had other faults rashness towards Nabal pride in numbring the people rashness to believe Zibah yet that against Uriah was the worst of all Greatest sins rob God most of his glory do most disgrace the Gospel make greatest wounds in our souls procure most numbness and hardness of heart and greatest outward punishment we must make conscience of all but especially of the greatest Such as seem very earnest against some small things and make no account of greater are Hypocrites like the Scribes and Pharisees which strained at a gâ—at but swallowed a Camel Such were the high Priests they made conscience of putting the thirty pieces of silver into the treasury which Judas returned to them but made no conscience of putting Christ to death They made Conscience of going to the Common-Hall least they should be defiled and made unfit for the Passover who yet made no conscience of shedding innocent blood So the Papists stands altogether upon meats days and such trifles of their own devising making no conscience of Gods great Commandments of the 2 3 4 c. So many among our selves will speak very hardly of some small blemishes in a Professor and Oh! is this agreeable to Gods Word c. who
good we must endeavor to live under the Ministery of the Word where we may know the will of God and be thereby directed unto Salvation This condemneth the most unmerciful hard-heartedness of the world that have no pity on themselves for their Spiritual miseries nay will not take knowledge of them but hate those that would help them out of them or knowing them yet are content either to abide in the same without any regard or bless themselves in their condition as if either it were not so bad as it is or they might come out of it when they would Would we not pity our selves if we were blinde lame naked diseased in our bodies Such are we in soul but where 's our pity Who would live in a place where there were no bread or in a Town besieged by Enemies wherein there were no Watchmen to give warning but not a few live where there are neither Preaching nor Preachers As Peter bade Christ favor himself so may we bid these pity themselves O consider of the worth of your souls and of the misery wherein they now are and if not now prevented hereafter shall be How do we take on if our finger be but a little burnt with a Candle Should we not therefore stand in fear of the everlasting burning in Hell Who will pity you if you pity not your own souls or who will commit unto you their souls to be cared for that have no pity of your own If God cast you into eternal torments without pity yet you must needs blame your selves as those who had no pity of your selves O pity your selves though it be with some pains to your bodies If your bodies do your souls a good turn as by bringing them to the Word being profited thereby they will requite them a thousand fold Pity towards others is either in respect of their souls or their bodies In respect of their souls It must be our care and labor to help them out of such miseries and bondage as they lie under Thus must Princes be careful of their subjects souls be unto them as nursing fathers and nursing mothers feed them guide them and with Asa Hezekiah Josiah Jehoshaphat c. provide that they may be instructed in their duties Thus must Magistrates of the people among whom they live encouraging the good and punishing the bad Thus Ministers as Watchmen tell people of any danger as Shepherds feed them and as guides lead them They must preach to the capacity of the meanest going in and out before them by an holy example Thus Patrons must have a care in bestowing their livings in pity of the peoples souls Thus Parents of their Children bringing them up in the narture and fear of the Lord Thus Husbands of their wives souls Masters of their Servants all of us each of others Help them that live in ignorance out of it in what you can bring home the impenitent comfort them that are afflicted yea we are even to pity those that are further off or dwell in other Countries who are yet without the knowledge of God and Christ as also to pity their souls who do not yet pity themselves What may not enduce us hereunto God is full of compassion and mercy Such an account made he of our souls as to save them he gave the blood of his own Son Christ Jesus so pitied us as he was content to abase himself to the state of man taking upon him the form of a Servant yea to undergo the ignominous death of the Cross O how he wept over Jerusalem How moved he was with pity when he saw the people scattered as Sheep wanting a shepherd and as he himself Preached most diligently so as the Doctor and Prophet of his Church he furnisht the same with able men as the twelve Apostles and seventy Disciples Adde hereunto that the soul is of more worth then the whole world and that if the soul be lost it must lie in unspeakable and endless torments and thither also will it draw the body This condemneth the unmercifulness of the world towards souls as of those which establish false Religion and binde their people thereto as Jeroboam who made the people sin such poyson and murther the soul So of ungodly Magistrates who hinder the preaching of the Word in what they can So of ignorant Heretical corrupt Teachers ravening Wolves such starve or poyson souls They cloath themselves with the fleece but care not for the flock So of wicked and unconscionable Patrons that for kindred favor or money put in such as God never called being no way fit for that weighty calling utterly unapt to teach having neither ability nor willingness thereto being such as seek their ease and pleasures So of wicked Fathers that buy livings for their Sons though never so unsufficient So of careless and ungodly Parents that have no care of the education of their Children providing for them food gay cloaths and great Portions but no good instruction If they were taken Captives of the Turk they will mourn but are no whit moved with pity though they be indeed Slaves unto Satan If but their finger ake they are grieved what should they then be seeing so many ugly sores of deadly sins running upon them So of Neighbors that little regard those they live by though ignorant impenitent c. they are not troubled at it shew little mercy this way So if any be afflicted in conscience few take the same to heart few do either regard or pity them Assuredly such as shew no mercy to the souls of others especially them that be under their charge shall have of God no mercy shewed on their souls but as it was said Eye for eye tooth for tooth so will he make them pay soul for soul their blood shall be required of them There shall be judgement without mercy to them that shew no mercy yea God will especially unconscionable and unmerciful Ministers not only in themselves and their goods so gotten but also in their children Contrarily to those that have pitied souls God will shew mercy Godly Kings and Magistrates with Jehoshaphat Hezekiah and Nehemiah God will bless and remember them in goodness Also godly painful and merciful Ministers shall both save themselves and them that hear them They shall shine as the Stars and receive an incorruptible Crown of glory Being careful in their places they are what effect soever their labors have a sweet savor to God The like may be said of Parents who are careful in their childrens education and of godly Neighbors which seek the good of their souls with whom they live God will requite it into their bosoms as having done a great work O let us be provoked to have more regard and pity of the miseries of souls then ever If we be careful of our own we will also be
hath given us many means to subdue them therefore will be angry if we keep them not under and grow especially against our strongest corruptions they offend God hurt us glad Satan defile the Temple of the holy Ghost were the cause of Christs death are of long continuance and therefore must be put away And as we must labor daily to mortifie our lusts and old man so to grow in all graces 8. The perfection of a Christian There 's none here in this life we know but in part there be still remnants of sin in us we are indeed perfectly Justified not but in part Sanctified Sin and Grace is mingled in every part not sin in one part and grace in another as heat and cold in lukewarm water light and darkness in the twilight God will have it so to be 1. That we might be saved of mercy and by Christs merit and not by any merit of our own for if we were perfectly Sanctified here then should Christ seem onely to make us fit to merit our own Salvation 2. That his power might be made known in our weakness whereby we are enabled to overcome such mighty enemies of our Salvation 3. That continually we might be kept humble ever thankful to God for daily pardon 4. That there might be continual use of the Word Sacraments Prayer and one of another 5. That there might be something to weary us hence and make us long for Heaven where we shall attain that which here we can never But though these Corruptions remain yet they reign not they are indeed troublesom and hurtful as the Canaanites to the Israelites or Rebels that make Insurrection in a Kingdom but have not the Scepter in their hand but are subdued in time and they dwell in us as unwelcom guests There is always a Civil war in a Childe of God two men in one man the old and the new two laws the law of our members and the law of our minde the Flesh and Spirit fight each against other now the one prevailing then the other yet so as the old man grows weaker and the grace of God stronger It had a deadly blow at first and still languisheth and is in a Consumption as a Serpent that is deadly wounded in his head yet wrigles with the tail or a Soldier deadly wounded in his brain yet thrusts with his weapon The Scripture speaks of the old man in Regeneration as if it were crucified and wholly destroyed because it s so wounded that it can never recover his former strength 1. This condemns all Anabaptists and others that dream of a purity in this life 2. It teacheth us to bear with one another The husband though godly must not look the wife should be without fault nor the wife the husband so the Master the Servant or the Servant the Master there are none without Imperfections we never read of any but noted with some weakness Christ alone excepted therefore think it not strange neither neglect the graces that be in any for one or more infirmities so as they grow to no height 3. Here 's comfort to those that doubt of their Conversion because they meet with temptation and feel sin rebelling in them and their corrupt nature lusting after evil It s not so much a sign you are not converted because you have sin for that 's common to all as that you are because you feel it strive against it and grieve for it This is indeed a sign you have the Spirit in you The godly and wicked sin both but there 's great odds in the maner the wicked sin willingly and advisedly yea delight in it are loath to be hindred from it when they have done are not humbled but go on therein whereas the Regenerate sin not with full consent but haled thereto by force of temptation and strength of corruption being thereafter humbled ashamed grieved If it be thus with thee be of good comfort be still constant in resisting use means to subdue the old man and cherish the new so shall you every day get the victory more and more and when you be overtaken thus it shall not be laid to your charge but pardoned in the Death and Obedience of Jesus Christ Neither shall your corruption recover it self again to rule over you as before but shall still languish and this is the cause why the Scripture speaks as if our Regeneration were perfect our old man destroyed And at last by death we shall get a final and perfect victory and never feel sin more for with laying down our bodies we lay down our sin and not before Not of corruptible seed c. Here is set down 1. The efficient cause of our Regeneration both Negatively where 's shewed what it is not and Affirmatively what is not 2. The instrument thereof the Word of God 3. A description of God that he liveth and abideth for ever Not of corruptible seed Of mortal seed we are born not born again by it we are made Creatures not new Creatures we are not born holy but by being born again we are made holy The godliest Saints of God cannot convey grace into their Children but sin and nature whence it is that even Abraham had an Ishmael Isaac an Esau As we are born of our Parents we are altogether corrupt our understanding seeth little in heavenly things and our Reason is an enemy thereto as that there is one God in three Persons Christ God and Man born of a Virgin the world made of nothing Man saved by the imputed righteousness of another the near Union between Christ and a Believer the Resurrection and last Judgement c. Reason sees them not yields not to them nay being much urged laughs thereat and that which it doth understand it conceives not as it ought the will desires nothing that good is or at least as it ought for it is defiled and so the whole man Again mortal seed begets that that is mortal onely and not immortal but when we be once Regenerate we never dye more but live the life of grace here and shall that of glory hereafter a final fall or the second death can never befal the new Creature Let none therefore trust in this that they were born of godly Parents but desire God as their Father to beget them anew But of incorruptible Namely by the Spirit of God which is the true efficient cause who doth alter and change our hearts and conveys power to kill sin in us and to quicken us to a good life Usually these words and the next are put together and understood of one thing namely that the Word is the immortal seed of Regeneration and after a sort it may be so called but properly the Spirit of God is the seed the Word is the instrument and we know the Word of it self can do no such thing no more then a Tool can
bad behavior without dislike especially being with their betters But he that is not with me is against me and though often we cannot do good as we would no nor stop evil yet at least let our righteous souls always grieve thereat yea and as much as may be shew our dislike by hasting out of the company and silence if we may not speak and if we be askt our mindes le ts speak though wisely and humbly lets not dare to turn our backs upon God and his cause for any mortal mans sake whether our Landlords betters or otherwise le ts come as little in such dangerous places as may be but being there le ts take heed we deny not our Master with Peter and hear goodness or Gods Servants railed on or slandered and we consent or not shew our dislike 4. If God would have us live well among the wicked what would he then in the midst of all good means what then is their sin and where shall they appear that break out and live badly in the midst of the means of good the Ministery of the Word good company and the like wherewith they are shoared up on every side what would these do if they were far from such means 5. It rebukes those that professing Religion more then ordinarily yet remember not with whom they live but as if they were onely among the good which would hide all their frailties or interpret them to the best not as if they were among the wicked that seek occasion against Gods Servants Canaanites and Perezites that desire no better booty then the fall of a Professor that not regarding this nor the Gospel by their careless and ill life and the bad actions they break into set open the mouthes of ill men not upon themselves that were the less but upon the holy Gospel of the Lord Jesus for that they will flie upon straight when alas the Gospel is not in fault the contrary was in Abraham Wo be to the world because of offences but especially wo to them by whom they come For hereby the good are grieved the weak hindred the wicked strengthened in their dislike of the Gospel and some of whom there might be some good hoped by this means held off O you that have thus done thus hurt repent heartily and labor to make amends and you that are as yet free pray God that ye may never live to that day if it be his blessed will wherein ye should shame your selves blemish the Gospel and grieve the rest of Gods faithful Servants but that living and dying ye may credit it That whereas they speak against you as evil doers Now follow the Reasons to provoke to godly life 1. We shall cause the wicked to speak well of us and of the Gospel of God yea though they have spoken ill of us and it before yet upon a serious consideration of our innocent and constant conversation they will change their mindes 2. They shall by that means be brought to glorifie God and both like and speak well of the truth which they shall then do when God shall graciously visit their hearts and work by his Word and Spirit true conversion in them then being prepared before by our good life they shall be made to glorifie God for his truth and for us and for opening their eyes and moving their hearts to embrace it Forcible Reasons We shall by our constancy in a good life 1. Provide well for our own credit the credit of the Gospel and the wickeds conversion 2. Which is the main we shall provide for the glory of God In the first place is set down the nature disposition and practise of the wicked towards Gods children as they speak evil of the truth of God and Religion so do they of those that truly profess the same It s in mens nature to mislike all that be of another Religion and Practise then themselves for such is our inbâ—ed pride we think best of our selves and our own Religion and all others to be in error and to be deceived The Crow thinks her own bird the farest But though men mislike all differing Opinions yet none so much as the truth that we naturally hate as black blew and green differ yet not so much as black and white which are opposite so wicked ones hate the truth especially for that is our nature to do and the more sincere any is in professing the truth the more the wicked naturally hate him Thus have Gods children ever been ill spoken off Ishmael mocketh Isaac as his brood yet do Elias was reputed A troubler of Israel One of the children of the Prophets counted a mad fellow Micaiah smitten on the mouth as one that spake without God Jeremiah with them is as one that raveth and fit to be put in the stocks yea they speak ill of the truth and goodness it self The Jews were accused for nothing but doing that which God required and Cyrus had permitted namely to build the City and Temple wherein to worship and serve God and they were a poor contemptible company in the others eyes So we read of them that called the Gospel Heresie sore eyes cannot abide the light Thus was our Savior Christ the most innocent and blessed Son of God reproached and spoken ill off as if he had been a glutten a winebibber was a Samaritan and had a Devil So the Apostle Peter and the rest were termed drunk and Steven that he had blasphemed God and Moses They cannot indure the wrath of God because it crosseth their humors and vile lusts which they set so much by See Acts 17. 18. and 19. 13. and 19. 6. and 24. 5. To come down to the Primative Church were they not most horribly slandered as if they had been Canibals and lived of mans flesh and eat their own children That they met in caves in the night to worship and that then the candles being put out they committed filthiness promiscuously without respect of Kindred c. and if any plague came as that Tyber did overflow to great hurt and that Nilus did not overflow her banks as it used to do or any the like it was because of them and by their means thereupon they fell upon them and killed them like Dogs Thus have they used always to incense great persons against Gods servants with such false suggestions and to make them odious to the common people It hath ever since been the maner of the Church of Rome which hath a mouth that speaketh blasphemies to call the Truth Error and the Gospel Heresie and with them we that profess it be all Hereticks cursed to Hell and who should have nothing but fire and faggot if they could help it and the sincerest Professors and godliest men they hate most and have ever particularly devised horrible lyes against the great men in the Church whom God hath raised
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
unquiet man with thy wife for a proud person rash censorious idle and one that followest not thy calling especially being a Professor and hereof causest the people of God to speak with grief thou hast cause to grieve and shame for giving them such cause who would gladly they had not the cause to speak thus of thee Yea but the wicked speak ill of me wilt thou say But why If it be justly and deservedly whosoever they be that 's no matter more shame that thou hast discovered thy nakedness to the Chams of this world to scoff at and at the Gospel withal fie upon it It s too usual in these days Christians give too much cause of offence howsoever the wicked speak not thus out of any hatred of the fault but of ill will to the Gospel O therefore take heed let us not suffer as evil doers look we so warily and narrowly to our conversation that if they should watch us as narrowly as the Nobles did Daniel yet they might finde nothing against us but in the cause of our God yea might be enforced with Saul of David to acknowledge our innocency If they will needs speak ill of us let it be falsly and for well-doing If any should be smitten by Sea or Land travelling on the Sabbath or any lose their lives at a Play no cause to rejoyce no comfort in it Note further That If there be no patience in suffering but when it s deserved its counterfeit patience and hath no reward of God it s in comparison nothing it s that which reason teacheth but to bear patiently for well-doing is a lesson for an high scholler Howsoever being simply considered its good and commendable as for any being justly afflicted or punished by God or man meekly to submit themselves to confess their faults and be desirous to amend thereby Aaron held his peace Eli and Hezekiah were submissive in theirs the Thief at the right hand acknowledged that he suffered deservedly Thus when Delinquents are punished by the Magistrate people be rebuked of their Ministers for their sin servants and children are of their Masters and Parents corrected for their faults they must take it patiently and learn to amend But if it be no great matter having done a fault and then being punished justly to bear it patiently are not those to be condemned which be impatient under deserved corrections Some being afflicted of God fret rage and boyl curse blaspheme run to Witches or use other unlawful means to get out What a beast art thou hast thou not deserved the same and yet wilt not thou be patient Is not this in effect to say What hath the Lord to do to punish me I have not deserved the same if I can get out of his fingers any way I will not abide to be thus used thus take they the rod by the end and pull it out of Gods hand What do those but desire there were no God to see them or that hated sin or that would punish sin Belike they would have God like but he will be like himself who at the beginning joyned punishment and sin together and so will do to the worlds end you will not get any thing by resisting by humble confession hearty Prayer and promise of amending you may Again there are others who being punished of the Magistrates for their faults do as well curse and rage against those their Rulers as those that informed against them Thus when honest men tending the glory of God and good of the places where they live knowing that Alehouses for the most part are Pest-houses Devils houses Breeders of all mischief Receptacles of the scum of the earth and means to encrease the number of sinners complain of such ryotous persons as would there keep Revel-rout and endeavor to suppress the same O how do drunkards and such others the friends of sin rage and fume would not such wish that there were no Law nor Magistrate to punish but that all might do as the list but this would bring all to confusion Are there not some also who being reproved by their Ministers fret and rail at them fall out with them and with Ahab account them for their Enemies nay sometimes will sue them at Law to their utter undoing And are there not also such servants and children which being corrected by their Governors will murmure or resist or run away a sign of a proud minde of a lewd heart and far from grace Such resist God and shall receive to themselves condemnation they provoke the Lord to take the rod nay scourge in his own hand or give them over into the hands of the Magistrates whence it cometh often to pass that not a few despising the rod and correction which giveth life and wisdom have been whipt burnt in the hand imprisoned yea hang'd up and that justly Thus daily too many seek their own ruine But if when ye do well c. Here 's the praise of patient suffering for well-doing There 's a suffering wrongfully and without cause which yet differeth from that which is here laid down namely suffering for well-doing Suffering wrongfully is when men are accused of that they are not guilty of or are punished without a fault whether it be onely in words or proceed to deeds David was unjustly censured of his brother when he came to the camp Hanna unjustly censured of Eli and John the Baptist of the Scribes and Pharisees so Mephibosheth Naboth and Stephen were wrongfully both slandered and punished Thus in these days days monstrous lyes and slanders are raised especially against Christians and godly Ministers It s an unrighteous world calling the best of Gods servants Proud Hypocrites and laying vile things to their charge which they never deserved as that they are enemies to the State would put down Kings c. Hence sometimes men are punished by Magistrates without cause as also Children and Servants of their rash and inconsiderate Parents and Masters In this kinde Papists are exceeding expert what lyes have they spread of Luther Calvin Beza Junius and such others And had their horrible villany in the Gunpowder Treason taken effect the blame would have been by them laid on the Puritans But as God hath at no time done wrong but judgeth the world with righteousness giving every man according to his works so will he be revenged of them that wrong others For them that sharply censure others let them know that what measure they mete to others it shall be measured to them again For Magistrates that punish any wrongfully if it be wittingly they prophane the sacred seat of Justice and what in them lies make God a wrong doer for nothing should be there done but as God would and lest they should fail of ignorance or through negligence with Job they must search out the matter diligently For slanderers that devise lyes of men they are fools they are
battel a Mariner in a tempest a friend in adversity so are the godly known in adversity As the Apostle speaks of Heresie so may I of afflictions They must needs be that they which are approved may be made manifest among us 2. To confirm his Truth not in respect of it self but of men and to whet on others as the seed of the Church is the blood of the Martyrs 3. To make a way for his judgements on his enemies and persecuters of his Saints whereof though the perfection be to come yet even here God suffers them not to escape his hand in a notable maner which doth not a little strengthen his servants 4. To prove the faith and patience of his own children and to encrease the same Spices smell best when they are bruised and graces appears most when most tryed 5. To scour off their soyl that they gather in the world and make them bright 6. To stir them up to every duty the more fervently 7. That they may be like to their head Christ Jesus who by suffering entred into glory 1. When we enter into the profession of Religion we must beforehand sit down and cast up our accounts what the same may cost us which if many had done they had escaped the horrible sin and foul shame of Apostacy Most profess Religion in the time of peace but when trouble comes they will be gone one would sit at Christs right hand another at his left in his Kingdom but will not be batized with the baptism wherewith he is baptized neither with him will drink of the bitter cup of affliction They will save themselves from any hurt yea they think themselves wise persons that can shift off sufferings and them fools that suffer for the Truth but they will prove fools in the winding up 2. When troubles come bear we the same patiently and joyfully we have the Prophets Apostles Martyrs and all the troop of Saints for our companions To us its a sign of salvation and great is our reward in Heaven It s a righteous thing with God to recompence tribulation to them that trouble us And to us that are troubled rest with him When we have fought the good fight we shall enjoy a Crown of Glory Because Christ also suffered for us Another forcible Reason from Christs example which was done also for our imitation If Christ hath suffered why should not we If he that was God suffered at the hands of wretched men how much more may we men of mortal men like our selves If he for you then good reason you should suffer for him That he did was for a patern for us to follow and that patiently as he did his whole life was no other Though our salvation come cheap to us and of Gods meer gift yet it came not so to Christ he paid full dearly for it Gods Justice which would be satisfied required the same There was an infinite wrath due for our sins which Christ did undergo 1. If Christ hath suffered are not we to pledge our Master if the servants do but what their Master hath done before they have no cause to complain 2. If Christ the Son of God most holy suffered is it such a matter for us poor miser sinners to suffer 3. If he suffered for us his enemies should not we be much more willing to suffer for him and think our selves happy as who hath delivered us from the everlasting sufferings in Hell by his suffering for us and from reproachful sufferings that we might have had for some foul offences in this world and hath turned them into a few glorious sufferings for his name 4. Consider him that endured such contradiction of sinners against himself lest ye be wearied and faint in your mindes Consider who he was and what thou art and it wil much take away the bitterness of affliction For you so some read even for servants for the meanest with him is no respect of persons No rich nor poor bond nor free in Christ the one have as good right as the other nay though God have some of all yet most of the mean are Christs they receive the Gospel This may make the mean of the world to bear their condition the more patiently and comfortably they have part in Christ if fault be not in themselves and may be heirs of grace but for the most part the poorest of all exclude themselves and I know not how the hand of God goeth out heavily against them Leaving us an example c. We must not set Christ before us and consider him as a Mediator and Savior onely but as a patern and example to follow and that a most perfect one we must labor to imitate him and if we belong to him we must walk as he walked we must thus think with our selves when we are about any thing what would Christ Jesus do if he were in my cloaths So do thou and not otherwise so do in thy calling in patience forbearance c. And in a doubtful case ask what would Christ do in such a case That may we know by the rule of the word for accordingly would he do this is a good image of Christ better then Popish Pictures and Crucifixes Get we an image of Christ out of the Gospel and accordingly live we thereby and be we more and more changed thereinto Verse 22. Who did no sin neither wus guile found in his mouth THe example of Christs sufferings is illustrated 1. By his innocency 2. By his admirable patience Innocency that he had no sin no not so much as ever slipt in his tongue and so was perfect Now if he had no sin suffered patiently much more should we that are sinful Creatures and do one way or other deserve a thousand times more then that we suffer His admirable patience set forth by that he suffered and his bearing the same sufferings in word and deed where 's shewed both what he did not and what he did He requited not onely not ill words with ill deeds but not the worst deeds that were done to him with an ill word again and he committed his cause to God knowing that he knew what was to be done and would judge righteously between him and them Who did no sin c. He had no Original sin but was conceived by the holy Ghost The matter whereof he was framed which he took of the Virgin was freed from all spot of sin and filled with fulness of grace yea from the first moment of his Conception was united into one Person with the divine nature So did the Angel declare to his Mother That holy thing which shall be born of thee shall be called the Son of God 1. Then he suffered not for his own sins as they wickedly imagined that put him to death as was foretold but from ours altogether
taunt blow for blow c. He is no body that will not revenge himself to the uttermost from the least to the greatest Much is spent this way in Law onely for mens wicked wills upon stomack and to revenge Some profess and are not ashamed to say I 'le be revenged on him I 'le not leave him worth a groat I 'le fit in his skirts once in the year I 'le be even with him who that they may have their will of a man care not what they spend though they have the curse of God withal If they be told thereof what 's their defence Had he not begun with me he should have gone long enough before I would have wronged him but seeing he hath thus done I 'le serve him as well He is counted an honest man that doth not begin to wrong another but he that doth but requite wrong with the like O that 's very reasonable and it were no reason to require the contrary Thus most have no ears to hear any perswasions to put up wrongs a certain sign that they are fleshly and that the Devil bears sway in their hearts What Shall I put up abuses then I shall be counted a fool Not of God who bids thee so do nor of Angels nor of good men who count them wise that so do He that is slow to wrath is of great wisdom For the contrary none but fools and bad men will count you wise neither are they fit Judges yea their dispraise is a praise He is not strongest that can revenge but that can up most and overcome himself It s beastly power to subdue others but Christians must subdue their own rebellious affections and lusts But alas even Gods Servants and they that have good things in them are yet greatly taken herein as appears in their writings about matters in controversie they break out into personal disgraces and bitter invectives one against another a very unseemly thing me thinks not savoring of the Spirit but of the Fesh yea the way to exasperate and so to encrease sin The truth may be sufficiently maintained and error gainsaid and confuted without such things That Christians should be stirred one against another that they should not bear one with another that they should rip up one anothers faults that they should disgrace one another that they should either fall flat out one with another into bitter terms or biting them into worse purposes not forget wrongs true or seeming for a great while O this is wonderful yea monstrous pride where is love that suffereth long and where is the example of our Savior all this while And where 's our forgiving one another as we would God should forgive us This hinders not but that Magistrates may execute justice upon ill doers so it be upon no private grudge and that Parents and Masters may correct the faults of their Children and servants so it be chiefly in regard of the sin against God and for the good of the party And a man may take the benefit of the Magistrate if the matter be of weight and cannot be well ended otherwise yea if he be set upon and violence offered to him he may be a Magistrate for himself if he cannot shift off his enemies and by defending himself he may be freed of the danger and if he must needs wound or be wounded kill or be killed then no doubt its lawful rather to kill then be killed and yet to be as free from revenge as full of pity But committed himself c. Our Savior would not revenge himself on his adversaries as knowing that his Father was wise enough and knew what to do to them and being just would also do right judgement Whence note That They that revenge think that God either is not wise enough or just enough to requite the wrongs done them or to determine of their cases for if they so thought they would leave it to him whose office it is and who will do it to the purpose He that revengeth puts God out of his place and sits down therein Should any having no Authority Calling or fitness intrude himself into the place or seat of a Temporal Judge would he not be accounted a Fool or a Madman Let us therefore beware of revenge seeing it concludes so wickedly on our parts against God and know we that we do always provide best for our selves when we commend our cause to God for he knows how when and which way to defend his and revenge them on their Enemies When Moses bare quietly the abuse of Corah and his company how did God right his cause The like may be said of Davids in respect of the wrongs done by Saul and Shimei If we revenge our selves we turn Gods revenge against our selves and as we become partners with them that have wronged us in sin so shall we in punishment To him that judgeth righteously God is the Judge of the world he daily judgeth and hath especially prepared one day wherein he will judge the world and give every one according to that they have done His judgements are always righteous as between Moses and Corah yea Moses and Miriam David and Saul Ahab and Naboth c. they committed their cause unto God who accordingly righted them so did he right Hezekiah on Senacherib Peter on Herod the Holy Martyrs on their bloody persecuters Thus doth God revenge himself of the wicked enemies of Gods faithful Ministers and thus for our weakness he keeps as it were petty Sessions but this is nothing to that he will do He reacheth out his hand as it were from behinde a Curtain and gives now one now another of his Enemies a rap thereby to relieve our weakness and strengthen us and to curb the wicked that they be not too outragious but here 's a day coming wherein he will throughly judge between his servants and their enemies Things seem to go crooked now when the wicked tread under foot the poor Saints like clay in the streets and insult over them but as a Turner or Joyner with crooked tools will make straight and even work so hereby in Gods wise providence is set forth as well the constancy of his Saints as the malice of their Enemies the one being thus prepared to glory the other to Destruction both which shall evidently appear on the great day O how notably may this comfort Gods servants and make them patient in their sufferings And how may this terrifie the wicked that dare meddle with any that belong unto God He that defendeth them is mighty and he will spoil the soul of them that spoil them Verse 24. Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteonsness by whose stripes ye were healed OUr Apostle having had occasion to speak of the passion of our Savior Christ thought it too bare to have spoken
fit and weighty Arguments Whence note 1. That Marriage in Gods account is an high and honorable state all things prove it Author Time Place Persons c. God hath said it and who can tell the worth of things so well as the Author and Maker of them Such are blame-worthy that disgrace it as they are that live basely and dishonorably in it 2. That both husbands and wives must learn to know their duty How else shall they teach their children and servants God puts children and servants to us as Apprentices to be trained up in the trade of Christianity whom we teach very much by our good Example If husbands and wives should not learn their duties they may live like a pair of Creatures not like a pair of Christians Touching the wives duties he exhorteth them 1. To subjection ver 1. 2. To chastity and reverence ver 2. Then having disswaded them from curiosity and over much setting out themselves in apparel faults whereunto naturally women are too much addicted ver 3. he perswadeth them on the contrary to deck themselves rather with grace especially meekness and quietness as not onely being in the sight of God of great price but that which will hold out whereas the outward adorning is corruptible and vain ver 4. Those he further presseth by the examples of ancient godly women ver 5. and particularly of Sarah whose daughters they were if they did perform their duties to their husbands as she did to hers in a right maner namely for love and conscience sake and not moved thereto out of any slavish fear ver 6. Herein our Apostle insisteth the more largely for that upon his and the other Apostles preaching That Believers were not to marry with Infidels and that some wives which were converted to christianity brake off society with their husbands because of their beastly and strange lusts a slander arose that the Apostles taught That wives were not to be subject to their husbands especially if they were Infidels against this our Apostle here cleareth himself and his Doctrine Thus hath it been with Gods Ministers from time to time even Christ himself was slandered and therefore when the like befals us we must not be discouraged But let people take heed how they slander a Minister for if it be a wicked part to bear false witness against any man how much more against a Minister being a publique person and whereby much hurt may redound Such slanderers work Journey-work for the Devil in an high degree take heed that you slander them not out of ignorance but especially out of malice Neither censure before you know the matter fully for He that answereth a matter before he heareth it that is advisedly considereth thereof it is folly and shame unto him Likewise c. There 's subjection required of Inferiors towards their Superiors so of Servants towards their Masters and here of Wives towards their Husbands but this must be considered according to their places This I note because some base minded husbands do insult over and abuse their wives in most tyrannous maner looking for as much subjection of them as of any servant or drudge which is not the minde of the holy Ghost Ye wives be in subjection to your own husbands Here 's required of wives subjection towards their husbands though God made them in many things equal yet in wisdom he thought meet to make some little inequality and appointed the husband to be the Superior and Head and so to rule and the wife to be subject to him yet not so but that he hath his Rules to bound his rule that it exceed not It was Gods will even in the state of innocency that the wife should have been subject though it should have been more willing free and pleasant then it is now for now it s not done without difficulty but after the Fall God laid it on her as a punishment for being deceived she was first in the transgression This is often required and hence it is that the husband is called the wives Head and for this cause was the vail betokening her subjection Neither is this without Reason for if all were equals in the Commonwealth there would be confusion and if all Bells were of a bigness and all the strings of an instrument of one size there would be a harsh sound and no melody So were there not some small inequality between husbands and wives there could not but be contention It s Gods order that wives be subject as it s his order the Sun should shine the Earth bear fruit the Heavens cover us If these things should not do thus it were monstrous so unless wives will be Monsters they must be subject Accordingly God hath provided to make man the stronger the woman the weaker vessel that he might be the fitter to rule she feeling her own weakness the more willing to be ruled This she ought to account an especial mercy as having a Head to guide her who else having had the rule in her own hand had been unable to manage it aright yea as this is no servile or base subjection but joyned with equality in many things which is signified in her making not of mans head lest she should be superior nor of his Foot lest she should be much inferior but of his Ribs to shew equality So hereby they are freed from all other subjections as of Parents Masters c. yea in many things are not subject as it were to Law as for whom their husbands must answer This subjection must guide the whole Conversation besprinkle the speech and cause a right Affection and quiet Spirit This stands in reverencing their husbands in their hearts and shewing it in words and behavior as it s in the following Verse She must also submit her self to the advice counsel and direction of her husband for her dyet apparel c. not doing things of her own minde but with his counsel As the Moon hath all her light from the Sun so must she have her direction from her husband and as the great Wheel of the Clock must guide about all the rest so must he be to her and she must not have a proper motion by her self If he do any thing she must take liking and not thwart or control the same nay if she should know a thing to be better then that he is about as concerning removing to this place ot that buying this or selling that c. yet being not in a thing simply unlawful she must not cross him gently perswade him she may much less stand upon her own wit and will contrary to his minde And if she should see him impatient yet is it not her part to requite like for like neither to carry her self unreverently nay though she see he doth that which is unlawful she must not check him at her
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
for our enemies speaking kindely to them giving them kinde answers and doing them all the good we can Observ. It s not onely our duty to be free from revenge of evil but we must requite evil with good If our enemies speak ill of us or to us we must speak well of and to them if they do ill to us we must do well to them Obj. But did not David and Jeremiah pray against their enemies and Elisha cursed the children that mâ—ckt him Ans. Enemies be either private to us or publike to God and his Church and these either curable or incurable For publique incurable enemies if we knew them we might hate their sins directly and their persons indirectly as the Devil which these holy men of God did know by an extraordinary measure of the Spirit wherewith they were led and not otherwise and so they were rather prophesies of the destruction of bad men delivered in the form of Prayer But we have no such warrant therefore may not we do so but for private enemies or for publike that be curable as who are not for ought we know we must love their persons and wish well to them and do them good though we hate their sins Obj. God commanded to kill the Amalekites and Canaanites and how stands that with this Precept of loving our Enemies and doing them good Ans. We must love our enemies in God and for God and not against God therefore he having commanded to kill them they were bound so to do who yet in the mean time might wish well to their souls Thus if we war against Gods enemies and be enforced to kill them we must yet pitying their souls do the same with a kinde of pity hating the bad cause they maintain and wishing there were no such occasion against them we must must I say in an holy revenge as of Gods enemies and set on work by the Magistrate oppose our selves against them Quest. Why are we to requite evil with good Answ. 1. God requires it Christ also who hath done so much for us doth enjoyn it But I say saith he love your enemies c. 2. We have Gods example as our patern his Sun shines as well on the unjust as the just 3. This is to do some thing worthy of a Christian even the Heathens and Publicans can love those which love them 4. We must not be still in the lowest forms in easie lessons but labor for perfection 5. God every day requites our sins and naughtiness with his loving mercies as when we sinned in Adam he found a way to save us 6. This is the way to stop contentions and strife and to melt the heart of our adversary if he belong to God or leave him without excuse yea cause them to speak well of us as Saul did of David 7. This is a good argument of our love to God in truth for even many other duties which God requires of us are of men also commanded but what law enjoyneth this 8. We have for this the examples of Joseph toward his brethren Moses and Aaron praying for the people David mourning for Saul and provoking others so to do so of Steven but above all of our Savior himself who even on the cross prayed for his enemies 1. This may humble us in respect of the vile corruption of our hearts that count this an hard saying and have in our practice been so far from it Most are scarce free from revenge much less can be brought to requite good good evil Oh it s an hard thing but doth it not become Christians of such standing as we are to do hard things and have we not been told that the way to Heaven is straight O but he hath deserved nothing of me but all ill will some say but so have we of God who yet doth not thus requite us and though he have deserved nothing yet God hath deserved all love of us for his infinite love to us Well then he sets us to pay over some of that love we owe to him to our enemies and is it not reason that we should pay the same He may assign over his debt or part of it to whom he will If our Creditor bid us pay some part of that we owe him to another will we refuse and say He is a stranger to me I owe him nothing I 'le pay him nothing c. much less should we herein yea when we are bid to do good to our enemies it s but as we make our children do even to kiss the rod and this is but to pull down our stomacks and we have more blows sometimes with the rod then we need would we yield sooner and kiss the rod This to a natural man is impossible but to him that is truly assured of Gods love and seeth his daily goodness contrary to his ill deserts and is endued with some measure of Faith it s easie And if we are to requite good for evil how much more ought we to render good to them that do us good David was notable in this kinde he required Jonathans kindeness and Barzillai's on their sons for the contrary Pharaoh's Butler is branded for ever 2. This condemneth those that requite not good to them that have done them good as Children that relieve not their Parents in their age much more those that requite evil for good Thus do many ungracious Children Servants and people to their Parents Masters and Magistrates as the Israelites to Moses and Aaron the People to Jeremiah Ahab to Elijah and Micaiah Joaesh to Zechariah Herod to John the Baptist Hereof also our Savior had experience So in these days even of those that have some shew of goodness in them yet not a few being faithfully dealt withal by their Ministers and told of their faults they think the worse of them and cannot well away with them Knowing that ye are there unto called Here is a reason to enforce the forementioned duty It s one thing that God requires of all his when he takes them to his favor even to take up his yoke whereof this is one part then which nothing more yokes our flesh and corrupt nature He that will be Christs Disciple must deny himself If we perform this we have hereby an argument of our effectual calling and who would not desire to know indeed that he is in the way to Heaven An unregenerate man cannot possibly do this at least not aright but he that hath tasted and felt abundantly of Gods love to him he will so love God that for his sake he will do this or any thing which he commands God chooseth whom he pleaseth and refuseth others He calleth by the voyce of Christ in the Gospel He calleth from darkness sin this evil world He calleth to the state of grace and all the priviledges thereof here and to eternal glory in
so called in the Scriptures he gave his Son to make our peace with him and loves that we should live in peace one with another and therefore gives us the Gospel of peace and Spirit of peace yea he so likes it that he pronounceth them blessed that helps it forward On the contrary the Devil delights in contentions and he onely gains thereby 2. This shall be a sign that we are taught of God and whereby our Prayers will become the more acceptable Our hands must be lifted up without wrath whosoever is addicted hereunto can neither pray aright nor duly partake of the Sacrament neither rightly perform any other duty 3. This is most comely like the oyntment which was poured on Aarons head which was made of most fragrant sweet things and to the dew upon new mowed grass O how sweet is it to them that do enjoy it how sweet to the lookers on what a comely thing is it to see a Land agree in it self so a Town a Family It s as an instrument whereof all the strings be in tune Better is a dry morsel with this then an house full of Sacrifices with strife Better is a dinner of herbs where love is then a stalled Ox and hatred therewith Better to be in the corner of the house top then with a contentious woman in a wide house 4. Great is the profit hereof as the rain makes the mown grass shoot out and grow so is peace exceeding fruitful O how doth a Land encrease by peace and how do Wars whether civil or forraign waste and consume the same little things by concord wax great great things through discord come to nothing when there 's peace in a Town between the Pastor and People what good may be done what evil avoided where there is not neither can evil be suppressed nor good established A Town knit together in peace is like a faggot fast bound that cannot be bent but divided like the several sticks of the faggot which may easily be broken the like may be said of Husbands and Wives Masters and Servants Parents and Children A Kingdom City or house divided against it self cannot stand 5. If we live in peace we are fit to do good one to another else we can do no good but all evil 1. This condemns all contentious and quarrellous Spirits that regard not peace but their own wil are never wel but when they are contending are so far from seeking peace as they cannot keep it when they have it nor accept it when it s offered and so far from following it as they flye from it as those of whom the Psalmist complained Others regard it not as they ought will fall out and break the peace even for trifles offer the occasion of strife and harm their Neighbors both by words and deeds in goods and good name yea if the least wrong be done them they will hear of no reconciliation but break off all love quarrel go to Law c. Every place abounds with such These bewray themselves not to be led by Gods Spirit nor endued with the wisdom from above nay that they are carnal and filled with devilish and fleshy wisdom these either never pray or lose their labors for as good not pray at all as pray in wrath These in stead of good days here shall have vexation neither shall they hereafter inherit the Kingdom of Heaven but shall meet with indignation and wrath 2. This rebuketh those that live at peace but it s after this maner they will have peace with some but not with others whereas we ought to be at peace with all not with the poor onely but with the rich also nor with the good onely but with the bad also some there are that fail every of those ways as a number that will be at peace with the bad not with the good and have peace with the wicked in their wickedness which is indeed fearful yea buy peace with hard and ill conditions as consenting to evil or neglecting good Some that they may be counted peaceable men will not stir against any disorder woful peace let men give of their own right for peace but not of the Lords 3. This serves to comfort them that love peace and desire it with all their hearts and can be content to seek it in any honest and lawful way and that for conscience and that they may serve God the better and for that God requires the same in the mean time being careful to avoid wrangling and jarring c. assuredly such are at peace with God and howsoever the world deals with them enjoy the peace of a good conscience 4. Let this encourage us all to set more by peace then pearls to seek it diligently and to be content rather to lose any reasonable thing then this This is pleasing to God is also comely so shall our Prayers be accepted so shall we be strong to all good and against all evil so shall we see good days here and eternal peace with God hereafter To this end we must avoid all the enemies of peace and labor for the contraries as 1. Pride which breaks peace many ways as when men have not more honor then is indeed their due as Haman or when any is honored besides themselves as Saul when David was commended in the dance Pride also makes men think so highly of themselves and meanly of others as they will be ready to offer injury and yet think it small and if the least wrong be done them think it so heinous as no recompence can be made for it They must forsooth by no means be blamed in any thing else they swell break peace and part company this we must avoid and labor for humility which is contrary hereunto 2. Covetousness the covertous man is angry if he have not every good bargain or if the least trespass be done him If but a Goose of their neighbors grase in their ground O it s such a loss such a wrong that they must not put it up They will part with no piece of right for all peace 3. Frowardness For a froward man soweth strife we must labor for a meek and patient spirit 4. Talebearers A whisperer separateth chief friends They be the Devils Pedlers let them not open their packs nor unlade their wares in our ears thereby to infect our mindes He that listens to them shall never have peace The world is full of such yea such as on both sides are Tale carriers which with some few truths intermingle numbers of lyes they are the Devils seedsmen to sow strife If God pronounce the Peace-makers blessed then wo to those Make-bates of this number we are not to repute those which inform Parents and Masters of some abuses in their children and servants unknown unto them provided it be done in love and that for the redress of the
them occasions of sinning cease therefore to be wicked else shalt thou never cease to be miserable Be not afraid of their terror neither be troubled To comfort them in their sufferings for Christ he removes the enemy of constant and patient suffering namely Fear Be not saith he afraid of their terror neither be troubled that is Either be not afraid with the fear of ungodly men and such as have no hope in God who in the very least danger are altogether dismaid as the words in Isa. 8. 12. whence these seem to be taken do imply or Fear not the things wherewith they seek to afright you the Apostle using the words but to his own sense Fear not their faces big looks threats prisons censures and tortures neither be dismaid at them fear is an enemy to constant suffering as a coward can be no true Soldier and therefore are we often diswaded therefrom This hindred Nicodemus from coming unto Christ by day and multitudes from confessing him even for fear of the Scribes and Pharisees made Peter deny his Master and because of this in all alterations of Religion most turn with the time And would not many be more forward in goodness then they are if it were not for fear of displeasing O strive against this fear and be couragious so were Daniel the three Children the Apostles Moses the holy Martyrs c. Their Faith overcame their fear we need not fear men or what they can do to us for God will stand by us we must fear him fear to sin against him for unbelievers and fearful they shall have a fearful portion such as fear man more then God flye from the stroke of a childe and fall into the hand of a Gyant from a straw to a sword Verse 15. But sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear HEre 's the true means of constant and patient suffering even faith resting it self confidently on God But sanctifie the Lord God in your hearts We sanctifie God or his name as it s in the first petition of the Lords prayer not when we adde any holiness thereto which is holy beyond comparison but when we acknowledge and give that holiness which belongs to it Particularly herein we sanctifie the Lord in our hearts when we believing his faithfulness in his promises do thereupon rest on him in time of our troubles and this is to glorifie him Faith is the mother of constancy in suffering I know thy faith and thy patience Be thou faithful unto the death c. By faith those worthies mentioned in Heb. 11. did undergo all their sufferings This is the victory that overcomes the world The want of faith makes the world flye from God and his cause weakness of faith causeth fear to overflow us as in Peter and Cranmer as soon as we see some trouble to arise then are we ready to say with Peter O Master we perish If we do believe our selves to be the Lords and that our cause is just and good and that he hath all power in his hand and that none can stir further then he pleaseth and that he will strengthen his servants to endure and after this transitory life translate us unto life everlasting O this will encourage us indeed Labor we therefore for a good stock of Faith now in this time of peace and let us in our daily tryals reproaches and afflictions exercise the same and make good use of it If in these we can give glory to God by depending on him we may trust our Faith will not fail us when greater tryals shall befal us to believe God of his Word is to give glory to God as on the contrary to faint tends to his dishonor and as to believe on him is great ease to our selves so not to believe but faint very troublesom And be ready always to give an answer c. He proceeds to another duty as a fruit of the former trust in God exhorting us in token of our Faith in God that we be ready with courage to acknowledge and make confession of our Faith to those that shall demand a reason thereof This we must be ready at all times to do and so often as we shall be called thereto and to all men that have authority to call us and to any that shall demand it with a desire to learn or whensoever and wheresoever we shall see it meet and requisite so to do as the Spirit of God will direct his servants where when and to whom yet so as we do it with courage meekness and godly reverence Our duty then is not onely to believe the truth of God in our hearts but we must be ready outwardly to make profession thereof and confess the same with our tongues when God shall call us thereunto Abraham Isaac and Jacob walk'd as Pilgrims here on earth professing themselves Gods servants and Joshua professed That he and his would serve the true God Accordingly must we both by our speeches and actions declare whose servants we are so walking as that men may see we are not ashamed of God or his Word and way whatsoever others do most do yea rich and wise men do the great ones of the world do yet do we thus walk daring do no otherwise and not caring who know our carriage and behavior and though they scoff at it as scruplous too strict and precise and call us fools for our labor and ask us Why we do not thus and thus as we see most men do yet need not we be dismaid as being warranted by the Word of God So in all Companies we must make known what we are If we hear any rail at goodness speak ill of good duties oppose any part of Gods truth reproach the professors of Religion whether unknown or known unto us we must take the cause in hand standing for the defence of Gods truth and servants If by our timely answer any good may come to the Gospel we must not through our silence betray the same but if we be among scorners and dogs we must shew our dislike by departing from them Thus must we do being in company with prophane ones so if we be among Papists or other adversaries to the Truth we must have the zeal of God in us so if it be in the times of persecution that we be called forth by Magistrates or their authority we ought not to flinch nor be ashamed or afraid but shew what our Religion is what our Faith and Hope giving a Reason thereof out of Gods Word or if they demand us about any point of Religion we must in the defence of Gods cause speak our consciences freely Thus if the Jews or Turks should call us to know through whom we did hope look to be saved we must
be stopt it runs so violently so small beginnings in sin grow to excess quickly and by degrees till they are past hope Let no man therefore give way to them stop them at first If Peter a good servant of God having made a breach in his conscience and sinned once in denying his Master was thereby stirred up to adde another breach and another thereto what shall become of the wicked Do not therefore say Is this such a matter c for one sin draws on another Speaking evil of you It is the nature of the wicked to speak evil of Gods servants they not onely think ill but they speak ill too it shall out It were good that we were so wise when we have good things in our minde that we would utter them we sometimes mislike things that be amiss but we will say nothing though we both might and ought Verse 5. Who shall give account to him that is ready to judge the quick and the dead HEre is the answer to the objection whereby he heartneth on the good not to be discouraged at all for the wonderments and ill speakings of the world even for that they shall one day answer for this when they shall not be able to stand though they can now abuse Gods servants at their pleasure yet they shall answer it before him that will judge quick and dead at the last and dreadful day when they shall receive the dreadful sentence of eternal destruction for their labor From the whole note we thus much that The enemies and hard dealers with Gods servants shall not escape unpunished nay even they that do but speak ill of them shall not go scot-free Michol mocking David was stricken with barrenness and David often comforts himself in this case that God would take the matter into his own hand If he that calls any one fool and Raca deserves Hell fire what do they deserve which speak evil of Gods children If they shall answer for every idle word then much more for every railing reproachful word against the Saints of God it s to speak ill of the way of God to speak ill of them that walk in it for so doing as he that calls one an Heretick calls his Opinion and Religion Heresie and he that calls men fools calls their course foolishness It s to hinder men from coming to God or to drive them away being come Now this must needs be fearful for if they that win souls to God shall be rewarded in Heaven what shall become of them that do the contrary And if he that gathereth not scatters and he that brings not to God by words counsel encouragement and example is counted as an enemy and such shall be punished at the day of judgement how much more they that have professedly hindred men from heaven what are those but Factors for the Devils Kingdom deep enemies they are to God that will not onely not serve him themselves but mislike and would hinder them that do like the Devil who fell himself and then would perswade man so to do that God might have no Creature to serve him He were an odde servant and whom his Master would assuredly call to an account who neither would work nor suffer his fellows The conversion of a sinner makes the Angels rejoyce therefore the putting them from God makes them heavy and the Devils merry He that converts a sinner saves a soul as he that puts men from God destroys them Besides whatsoever is either done or said against any of Gods children it s accounted as done to God himself and if they that have done them no good shall be condemned much more they that have injured them 1. Let those repent in time that are guilty this way else they shall be called to a reckoning when they have forgot it and where shall they appear when God shall come to judgement O they shall wish the hills to fall on them It s a fearful thing to fall into his hands he is a consuming fire wo unto them if his wrath be kindled but a little They that have not been helpers of the servants of God have a fearful answer to make what have they then that have misused them assuredly a deep place in hell 2. Let all take heed that they never give their tongues leave no nor move their lips against a childe of God as to mock them revile them term them precise fools humerous people Puritans c. Do it not on any ground for lightly God suffers not such to go unbranded even in this life but to be sure there 's a day they shall not escape 3. This may well stay the mindes of God servants not onely not to be discouraged but to persevere God will take their parts and right their wrongs their day is a coming when both before Angels and men they shall be arraigned convicted and condemned and we shall lift up our heads and receive our full reward It would be no small comfort and encouragement to us if we would thus live by faith Ver. 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the Spirit HEre he returns to his former matter his Exhortation to Sanctification pressing the same by another reason from the end of the Gospel and the preaching thereof that wheresoever and whensoever it hath been preached this hath been the end thereof to bring men to Sanctification and holiness of life to dye to sin and live to God by the Spirit of grace By Gospel we are to understand Christ Jesus and the onely way of salvation by him By Dead we are to understand their forefathers that lived before Christs coming who were then dead when the Apostle spake this not that the Gospel was preached to them when they were dead but when they lived here By being judged according to men in the flesh understand dying to the flesh namely the lusts and corruptions of their sinful nature As by living according to God in the Spirit to live a spiritual godly life to Gods liking by his regenerating sanctifying spirit For this cause was the gospel preached also to them that are dead Here note That the gospel was preached before Christs time as to Adam in Paradice so to Abraham so to those under the Law in their Sacrifices Washings Sacraments c. See Gen. 3. 15. Joh. 8. 50. 1 Cor. 10. 3 4. Heb. 11. Those then and we now are saved by one the same Christ He is the Way the Truth and the Life Yesterday and to day and the same for ever There was never but one Covenant since the Fall God never altered his minde The distinction of old and new is not in respect of substance but of the maner of Administration to them more darkly to us more clearly
such a destruction and desolation as hath been of some particular Cities and Nations nor a destruction of some Creatures in all places as was in the Flood but the end of all things that is All things shall come to that end that God hath appointed them to come to many and most Creatures to an utter end the heavens and earth to be purged by fire men and women not to come to an utter end but to live immortally in joy or wo but to be at an â—nd for living here so that as the world had a beginning it shall have an end the same God that created it shall destroy it Is at hand That is draweth near therefore these are called the last times and the Apostle saith Time is short and That upon them the ends of the world were come Obj. How could this be true that it was near when now 1600 years are past since and yet it is not come did the Apostle speak as he thought or onely to scare the people Answ. He spake as he was perswaded and that truly 1. Either in respect of the times before Christ it was nearer then to those under the Law or 2. In respect of God to whom 1000 years are but as one day or 3. In respect of eternity a thousand years are nothing to the time to come which is for ever it s as little as a drop of water to the whole ocean Sea Obj. But did the Apostle think that it was thus far off and should last thus many years as it hath since he spake this A. It s likely he thought it nearer for Christ Jesus being come and all the Prophesies of him fulfilled the Gentiles called and the mystery of iniquity begun already to work why might he not think this and though some things were yet to be accomplished touching the calling of the Jews yet might he think that that might quickly be dispatched Howsoever that that time was the last time they knew and that God would never speak after any new maner to his Church as he had done before from time to time and the Apostle Paul though he would often signifie the end to be approaching yet he knew it was not to be by and by but that some things must first fall out though haply he conceived that the same might have been dispatched in lesser time then it hath been But we have the advantage of them because we have the Book of the Revelation left to the Church by the Ministery of John the last living Apostle containing things to come from that time till the worlds end whereof many things be already accomplished which makes the Book more lightsom other things are yet to come touching the ruine of Antichrist calling of the Iews destruction of the Turks but in what time the Lord will finish these things we know not What if the day be yet some scores of years off yea some few hundreds as we may well think that is the utmost is it not then near by It was near in the Apostles time much nearer now then began the last time now is the end thereof But that is not so much the force of the Reason as this That we live in the last times nearer the worlds end then our Forefathers before Christ therefore ought to minde earthly things less and seek more after heavenly and lead an holy and godly life But say the day of Judgement were not so near as it is yet every of our particular ends is at hand we know not how soon when where how to day or to morrow and that is to us as if the world were at an end for any use thereof and for our state it shall be with us at the last day as when we dye 1. This may provoke us to Sanctification and a godly life seeing we live in the clearest times when the last day draweth near They that lived long ago were to live godly much more we having so short a time we must so live that when our Master cometh he may finde us so doing If death or judgement take us in our sins how miserable is our condition 2. It may reprove such as so live here as if here they were to live for ever eating and drinking and beating their fellow-fellow-servants c. others also that go on carelesly either making no profession or contenting themselves with a shew thereof as the five foolish Virgins every one must prepare himself that he may be found in peace at Gods coming 3. It may comfort the godly in bearing the Cross patiently yet a little while and we shall be in heaven from the same yea that day draweth near wherein God will be glorified in the sight of all his enemies See Phil. 4. 5. Heb. 10. 36. James 5. 8. 4. We should not set our mindes on these transitory things but on them that endure for ever The things of this world are vain uncertain perishing the world it self shall be consumed and our selves be most frail of all we must therefore be sober in seeking these earthly things laboring after grace life everlasting and the means thereof Be ye therefore sober Now of particular duties one helps another The former reason strongly enforceth these duties From the coherence note 1. That as before he exhorted to Sanctification in general so he doth now in particular for we are subject to deceive our selves Many be good in the gross not so in particulars they think they love God above all and their neighbors too and that they live holily but come to particulars it s nothing so 2. That as he forbade the forementioned lusts and vices so he now exhorts to the contrary duties the one must not be without the other see Acts 26. 18. In particular we are to be sober both in the use of riches and in the use of pleasures but of this last with the appurtenances thereof Meat Drink Apparel Recreations we shall speak afterward For sobriety in Riches Riches as Gods creatures be good in themselves and promised by God to his servants as blessings nay given to some of them as blessings as to Abraham Isaac Jacob Job c. They are encouragements to duty and well-doing and may be great helps and furtherances to us in and unto many good duties and that both towards our selves for we may spend the more time and have more freedom about matters of our soul and to others in shewing liberality and mercy and to the children of God that use them well they are as pledges of better and everlasting good things as Canaan was to the godly Jews a type of heaven But it may seem needless to speak of the goodness of riches seeing most men count them the onely good but the truth must be taught we speak of the things themselves yea some have utterly hated them as evil as Crates and among the Papists there be some that profess voluntary poverty
but our Savior bids us not cast them away but make friends of them even employ them well to the glory of God the giver thereof and our own and others good Obj. But our Savior calls them thorns which choak the good seed snares to entangle and drown us in Perdition and riches of iniquity and sheweth that its an hard thing for a rich man to enter into the Kingdom of God Ans. He speaks not of riches as they be in their own nature nor as they be well used by godly men but as they be wickedly abused by wicked men either in the ill getting of them or wicked using of them to pride and such bad purposes and our Savior explaineth himself That its hard for a man that trusts in riches or sets his minde upon them as indeed most do to be saved It s certain that few rich men be saved but it s not the fault of their riches but the abusing of them Obj. We must do as Christs Disciples who forsook all and followed Christ. Ans. 1. We are not bound to do as they did for they were called to a special and extraordinary calling to follow Christ and go into all the world preaching him which could not stand with worldly business 2. They left not these things in respect of their right to them but onely in the use of them They took off their mindes from them and were content to part with them for Christ and the Gospels sake and so ought we but they retained the right of them Matthew after he followed Christ feasted Christ and with him many Publicans in his own house So Peter had a Boat and Nets and went a fishing a little after our Savior Christ was taken from him So that a Minister is not bound to spend that which his friends hath left him much less are private persons Obj. But the yong man was willed to sell all Ans. It was but a particular tryal of that rich yong man that thought himself so righteous whereby our Savior would let him see how far off he was of that he thought was in him in that he had not profited so far as to prefer God and his Kingdom before his wealth but would rather forsake God then his riches if he must needs part with one that so he might be humbled Though riches in themselves are good yet 1. They are not so in an high degree but in a very mean and low degree in respect of God Spiritual Graces and the Kingdom of Heaven In comparison of these they are but dross and dung The leavings of the love we bear to those is too much for the world fervent love to these lukewarm to the world is good enough 2. They are not good absolutely but as they are used to the godly they be good when they use them well else not but they are at no time good to the ungodly because they cannot use them well Therefore concerning riches its required 1. That the party who would use them must be in the favor of God a Regenerate person restored unto Christ by a right thereto which we lost by our sin in Adam Else we shall taint Gods blessings by our sins we shall be ready to use them to bad purposes if we be bad our selves and the things which be good in themselves shall be turned into sin to us for unto the unclean all things are unclean Extreamly foolish is their practice that labor to have all good things about them House Land Corn Cattle Houshold-stuff Money c. they themselves remaining bad for these be never good to them till they themselves be sanctified and hence it is that as most men go to work they use riches to the hurt of their souls yea to their own destruction which could they have sobriety in them they might easily avoid 2. That he use them a right even with sobriety For sobriety in riches It s either in the desire and seeking them or using and employing them we must seek them soberly we must also use them soberly when we have them Sobriety in seeking or getting them is in many things 1. We must seek them according to their worth first Heavenly and Spiritual things then these we must not in our judgement value them equal much less above Grace the favor of God and Heaven we must not in our affection so love them nor in our practice seek after them so earnestly as for grace every thing is comely in his place and time A Servant whiles he keeps his place is a comely necessary help but if he begin to control his Master to usurp his Masters Chair to woo his Mistris c. it s intollerable So while riches be content with the place of Servants to be at their masters appointment to good uses it s well but when they shall perk up above Spiritual graces and heavenly things and get away the heart from God and our heavenly Husband Christ Jesus then they are to be turn'd out of doors and stampt under foot for in comparison of these they are as the basest pibble stone to the most precious Stone or Diamond 2. We must not set down with our selves that we will be rich for then if lawful means should fail we would use any other transgress even for a piece of bread they that will be rich fall into divers temptations and snares but herein shew a moderate minde 3. We must not make haste to be rich but must be content to stay our time and wait the Lords leisure till he bless our labors with fruitful encrease A man must not run out assoon as he seeth a booty lest there be Enemies by in ambush which may make us a booty but must consider well ere we go about it haply it was onely held out as a tryal from God or a trap by the Devil to catch us They be thorns if we rush upon them hastily unless we be well fenced and prepared we shall hereby harm our selves 4. We must seek them with a quiet and contented minde and not with an unsatiable appetite such as can never be satisfied but thirsteth continually after more 5. We must seek them onely by lawful means and not otherwise not with the neglect of good duties to God our Souls or Families c. or hudling them up much less by committing evils as by Lying Swearing Sabbath breaking Deceit Oppression c. nor by Gaming c. This were to seek them with the dishonor of God and loss of our souls for trash 6. We must not affect seek or desire after abundance and superfluity but for things necessary not for necessity of nature but for necessity of a mans estate condition and calling Thus a Prince Nobleman or Magistrate requireth a greater Portion to maintain their Estate and those that depend on them So a Minister to maintain himself and his and that he may follow his Study and buy Books and herein we
they are so toiled by the world that they sleep thereat or if they do hearken they do but mock at least go not away much the better their mindes being all the while ranging and they hearing onely as one in a dream Hereby also they neglect prayer and are either kept from the Sacrament or come prophanely hereby also do they infinitely break the Sabbath as in buying selling riding talking of worldly matters c. Thus also many Parents through niggardliness spoil their children for want of education Migistrates take bribes to prevent Justice Ministers ingross livings people pull away their Ministers maintenance servants deceive their Masters Princes pole their Subjects and Subjects withdraw their taxes and dues from them Through this many lose their lives as Naboth There 's much contention both within doors and without for trifles so many women prostitute themselves and their husbands wink thereat because of advantage and many to avoid charge which as they think would come by marriage live in uncleanness From hence also what cousenages and deceivings do arise in buying selling letting hiring borrowing lending partnership c. what simony sacriledge bribery usury c how also are lyes multiplyed hereby and how many Tale-carriers are there meerly for this respect yea there 's no villany in this world so odious to God and man which through covetousness men will not commit and therefore it was no wonder that David prayed that his heart might not be enclined hereto O what a folly and madness is it for men to seek so greedily after these things which yet oftentimes are the further from them but admit thou obtainest them are they able to purchase for thee a pardon of thy sins Can they pacifie Gods wrath Can they prolong thy days one hour Doth thy Salvation stand in these mayest thou not soon be deprived thereof Shalt thou tarry long with them Is there not vexation in them If thou shouldest long enjoy them yet having no grace in thy heart no assurance of Gods favor no hope of a better life wo unto thee and yet this is the state of thousands They only minde earthly things having no regard of Heavenly or Spiritual Grace and so living here basely for a while without enjoying the benefit of that they have they are at the length snatched away and then the world strives for their goods and the Devil for their souls As an Ass that caries Plate all day at night is turn'd into a foul stable or bare Pasture to nob on Thistles and that with a galled back so are they turn'd out with a galled and guilty conscience and a soul laden with innumerable sins and so sink down to Hell there to be for ever and ever Art thou guilty hereof Repent endeavor to see thy folly confess cry to God make restitution of that which thou hast taken unjustly seek for pardon for grace for sanctification O that it might be said to thee as to Zacheus This day is salvation come to thy house Art thou free of this poyson beware thou beest not tainted herewith of all evils its the most dangerous and damnable and most hardly rooted out Esteem of these things as they ought but chiefly labor for your part in those true riches which shall never be taken away It s the fault of Christians that they seek the world too eagerly and neglect many good duties for it run into unwarrantable courses are unquiet contentious c. whereby they make themselves and their Profession to be ill spoken of O how ill doth this beseem Christians which have God to be their Father and Heaven for their inheritance and portion Fye upon it Is this to behave our selves Pilgrim-like we should carry our selves so moderately in these things that we may make the world see and say we have riches that they know not of as our Savior said He had meat his Disciples knew not of we must labor to grow in grace and covet the best things For the second part of sobriety which is in the use of riches when we have them it hath relation either to our minde when we esteem of them or our practice when we employ them as God requires 1. We must esteem of them but as they are and not set our mindes overdeeply on them as if the having of them were our happiness the want of them our utter misery Neither must we think the more highly of our selves because of them for goodness is that onely which makes us of account with God and good men when we go down to the grave we be all fellows nor ought we to trust in them as though they could be a Castle and Tower against whatsoever may come upon us Plague War Famine c. This is the common sin of the world yea even Gods Servants may partly perceive that their hearts rise as their wealth encreaseth O its hard for a man to keep down his heart that it swell not Nor must we be excessively loath to part with them when God sees it good nor cast down when we have any loss as if we had lost happiness O how many are thus grieved which were never grieved for their sins nor wept for fear of Gods wrath and condemnation we should grieve indeed for our sins or if we do not feel Gods favor or observe any decay in our love to God and goodness but not as worldly losses especially enjoying Gods favor and having through Christ an assured hope of a better life 2. We must employ them as God requires and that both on our selves and others our selves and ours For he that provides not for himself and his family is worse then an infidel and Solomon saith It s a good and comely thing for a man to take part of that God hath given him Jacob after he had served Laban many years began at the length to think of his own house But what base misers are they that cannot afford themselves or theirs necessaries in food and raiment They are diseased with an evil sickness They are Thieves to their backs bellies families neither are those prodigal rioters in a better case which waste and consume all in sports company keeping and belly-cheer they rob their wives their children their friends the poor and usually dye in the Goal leaving their children to misery Others as upon the worship and service of God and maintainance of the Gospel and Ministers thereof for the good of our own souls So upon the King and Commonwealth under whom we enjoy Peace and the Gospel as also upon the Poor especially the Saints See Deut. 15. 10. Psal. 37. 25 26. Psal. 112. Prov. 11. 23. Matth. 5. Luke 14. Heb. 13. And this we must do not onely of our superfluity but in some cases even of our necessity of our very Lands we are not Lords of our goods but Stewards for which we must be countable to our master This rebuketh those
it therefore none ought to require of me to give out of it but as I list my self Alas what if it be so as thou sayest yet its Gods free gift for thou hast made many forfeitures whereby thou hast deserved to have it taken away for any thing thou hast any Land Living Place Skill give glory to God for it thou hast no cause to be proud what hast thou which thou haâ—â— not received were it not absurd for one to brag of a borrowed suit of apparel as if it were his own and he were able to maintain the like He that gave it thee found thee without it unworthy of it and could have given it to any other and can yet take it from thee and give it another nay rather be humble because of of the account As the Master of the Talents called his Servants to an account so will the Lord call thee To whom much is given of him is much required The more gifts and the greater the more is thine account thou art the farther in debt and therefore should be the less proud As every man hath received the gift even so minister the same c. Here 's the main duty required every man must be faithful in communicating the gift which he hath received and after that measure that he hath received it For the kinde Though a Christian be the freest man in the world as being freed from Satan Sin Hell the Law c. yet is he to be of all others the most serviceable He must employ his gifts as a member of the body for the good of the whole He must not put his light under a bushel nor hide his Talent in a Napkin The Magistrate must administer justice duly and truly relieve the oppressed judge the fatherless defend the widow break the jaws of the wicked c. as he who beareth not the sword in vain The Minister must do service with his gift Preaching in season out of season c. The Housholder must instruct and train up his Family employing all the wit and knowledge he hath to this end as Abraham he must pray with them and go before them in an holy example The Husband must minister his gift by living with his wife as a man of knowledge c. The wife must live in subjection and build up her house and as a mother lay out her breasts for her yong ones if God hath given her milk and strength The Servant must put out his gift in his business and not be idle untrusty an eye-servant c. He that hath knowledge must teach the ignorant admonish the disordered exhort them that begin to slack comfort the heavy c. If any hath wealth he must distribute thereof as need requires If any have skill in Physick or in any thing that is useful to man yea or to beast they must minister it nay there 's not the meanest work done in faith and for conscience which pleaseth not God as a Preacher in the Pulpit or Magistrate on the Bench. Reasons 1. As the Sun shines not for it self nor the Earth bear for it self so have not we our a gift for our selves but for the common good 2. The perfection of gifts consists not onely in the having of it but in the use thereof 3. The Communion of Saints which we believe requires it and this makes a man likest to God 4. This brings most peace to our consciences both in life and death 5. This procures credit while we live as a good name and memory when we dye 6. We are divers ways partakers of the gifts of others and so must make them partakers of ours 7. Our gifts encrease by using the more we bestow them the more we have them nay even for outward things he that soweth liberally shall reap liberally 〈◊〉 1. This rebuketh those that employ not their gift at all and that either through discontentedness because it s not so great as they would or others have but he is unworthy of more that will not make use of one talent one well used would encrease or through envy as desiring to be singular or through laziness both Magistrates Ministers Hous-holders c. failing this way these are warts and scabs no true members of the body droans and not true laboring Bees 2. It rebuketh those which employ their gifts not for the common good but meerly for their own private advantage as most men would not work or employ themselves in a calling were 't not for their own ends and to grow rich thus were it base and mercenary in a Minister to Preach for filthy lucre thus many do their work and make their wares so slightly and deceitfully that others are thereby cousened though themselves be enriched 3. It rebuketh such as do hurt with their gifts as if a Magistrate by his authority would pervert judgement oppress the righteous maintain bad causes or persons c. If a Minister would by his preaching discourage the godly and strengthen the hands of the wicked If a Lawyer would employ his wit and skill to finde quirks and quillers to hinder a good cause or make good a naughty matter If a Chyrurgion would keep his Patient long in pain and keep back his cure that he might gain the more by him If a strong man would abuse his strength to pour in strong drink If a wealthy man would abuse his means to oppress his inferiors hunt good men out of their places set up disorder and riot c. If such as have wit would abuse it in devising mischief If any having knowledge in the Scriptures would cavil against the truth defend sin give ill counsel to others c. might they not be taxed for ministring their gifts cursedly It had been happy not onely for others but even for themselves as whose condemnation will be the greater that they had never had these gifts If even he that hid his talent doing no good therewith was so severely punished and if even the fig-tree was cursed that did baâ—e no fruit then what shall become of them that bring forth bad fruit that employ their talents for the hurt of others Even here judgements do attend them They shall not be established upon Earth they shall hot live out half their days evil shall hunt them to destruction For the measure Every man must minister according to the measure he hath received having received much he must not minister a little he that had five Talents was called to an account for five to whom men commit much from them they look for the more Obj. The Apostle saith If there be a willing minde God accepteth of a man according to that he hath Answ. True it is not beyond that he hath but according to that he hath he doth and will account with men This rebukes those that having received much yet care not how little they distribute Many men of great knowledge yet
s through too much earthly-mindedness 3. Le ts labor for such grace as whereby if God call us forth to suffer we may not onely not flee back but endure any thing and that with joy To this end we must 1. Endeavor for a sound Faith and assurance of Gods love to us in Christ that so we may so love him again as we may suffer for his Name and being assured of our deliverance from everlasting pain and that he hath freed us from shameful sufferings which for our sins he might have brought us to may endure these glorious sufferings for his Name joyfully Being thus assured of his love and thereupon of eternal happiness in heaven we will be content to suffer any thing to obtain it 2. Withdraw our mindes from earthly things and set them on heaven and heavenly things as our onely treasure 3. Mortifie and subdue our lusts and affections bringing our hearts in subjection to God in all things and bearing our present afflictions quietly and comfortably This joyfulness in sufferings doth well become Christians daunts their adversaries and puts a difference between them and all others whether hypocrites civil persons or Time-servers who will never thus do Christians must be like Davids Worthies even excel others do more then ordinary men If we do onely love our friends what singular thing do do not even Publicans the same If we profess Religion in prosperity what great matter do we do not even Hypocrites the same We must learn to take out higher lessons and be perfect as our Father which is in heaven is perfect It s an easie thing to rejoyce in prosperity but so to do in adversity is a good hard lesson and so the more worthy a Christians labor Inasmuch as ye are partakers of Christs sufferings The first Reason of the Exhortation We are partners with Christ therefore we may think our selves advanced and so rejoyce The sufferings of Christians are called Christs sufferings 1. Because they are suffered for his sake which may be no small comfort to them that suffer for Religion for it s for Christs sake and so he counts it therefore he will put our tears in his bottle take our part defend and reward us as David took care of Abiathar having lost his Father for his sake 2. Because he bears a part of them with his Saints there 's so near a conjunction between him the Head and the Saints his Members as what 's done to the one whether good or ill is counted as done to the other as the godly hearing Christ railed on are so grieved that they had rather themselves had been so used much more doth Christ Jesus account their troubles his which as it may terrifie their adversaries so it may much comfort them But here they be called Christs sufferings in another sense namely as his own sufferings which he bare in his own person whereof we partake when we also suffer the like things we are set up to be like our Master Christ Jesus and is it not cause of rejoycing that he vouchsafeth to make us like himself to bring us into his order to pledge him of the same Cup he began to us He suffered his whole life was nothing else They misconstrued his words and mistook his deeds and said He cast out Devils through Beelzebub the Prince of the Devils How often was he railed on how hardly used especially towards his latter end If we be so dealt with at any time we need not think hardly but rejoyce not think hardly He was the glorious Son of God we poor mortal Creatures dust and ashes He most holy and righteous and perfectly pure we miserable sinners which though not at mens hands which wrong us yet at Gods have deserved all evil both here and in Hell If God turn our opprobrious sufferings here and perpetual torments of Hell into a sew short and glorious sufferings we have no cause to think hardly yea he having suffered all for us we may well suffer for him we can never lose hereby nor can ever suffer so much for him as he hath done for us nay not onely we must not think hardly at our sufferings but we have cause to rejoyce that we are advanced to be like our Master made conformable to our head Christ Jesus He is a bold Servant that is not content to fare as his Master fares Those Worthies that have gone before us have accounted it their honor and a special favor that they have drunk of this Cup. When therefore we do at any time suffer for Religions sake let 's thus encourage our selves I am herein made like all the Prophets Apostles and chief of Gods Friends and Saints yea as his onely Son and thus our Savior comforted his Disciples That when his glory shall be revealed ye may be glad also with exceeding joy The second Reason our sorrow shall be turn'd into joy as in part when we dye namely in our souls so perfectly when he shall be made glorious in all his Saints whilest he was here in the world he was put to an ignominious death but he rose again from the dead and ascended into Heaven and shall come one day to judge every man according to his deeds even to bring into happiness all those for whom he dyed and to confound all his Enemies He came the first time in meekness because he came to suffer but the second time he shall come with glory and magnificence even with thousands of his Angels in flaming fire c. which as it may comfort all those that have believed in him and stoopt to his yoke so it may terrifie all those that have not believed or repented through obeying the Gospel The end I say of the afflictions of Gods Servants will be joy for Christ will receive them all into eternal glory They that suffer with him shall reign with him and their joy shall none take from them See John 16. 33. Rom. 8. 18. 2 Cor. 4. 17. 2 Tim. 2. 12. Jam. 1. 12. O how should this not make us patient onely but joyful in persecution If we sow in tears we shall reap in joy If we suffer for Christ we may rejoyce and be glad for great is our reward in Heaven If we forsake father or mother or house or land c. for Christs sake we shall have life everlasting Is not this an happy change This made the holy Servants of God set light by all they had not that they were fools and knew not what they did or were senceless no the assurance of an eternal joy and inheritance in Heaven swallowed up all and so should it be with us Verse 14. And if ye be reproached for the name of Christ happy are ye for the spirit of glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified A Third Reason to
sicknesses grievous pains diseases losses crosses disgrace persecution at the hand of the wicked c. And thus will God have his Church afflicted either by his own hand or by the wicked 1. To humble them for sin past as Josephs brethren 2. To fetch them into the way from wandring and teach them obedience as David and Jonah 3. To humble them 4. To mortifie their lusts wean them from the world and quicken them to duty 5. Hereby also God sheweth that he will not bear with sin in his dearest Servants as he did not in David Moses Miriam 6. To confute the Devil and shew that Gods people serve him not for wages 7. To shew them their happiness is to come and that if God thus school his Servants that then he will deal severely with the wicked so that this may be a looking-glass to them 1. Seeing God will have it thus and that his course is to begin with his Children we must not refuse the chastening of the Almighty neither conclude against our selves that we be none of the Lords because of this as Gideon but if we can prove it by other reasons let not this dismay This is rather an argument we are the Lords though not of it self because the wicked are also thus met with yet to be taught hereby to labor to see the Lords minde and to make use and be patient is a good sign and know seeing we be chastened here we have happiness remaining for us 2. That none bless himself to be in Gods favor because of his great prosperity or for that his eyes stand out with fatness For Ishmael had the fat of the Earth and Esau the dew of Heaven and Judas carryed the bag They might rather conclude seeing they live wickedly and be not punished but prosper here that therefore there remains a fearful answer for them and so there doth as in the next clause appeareth 3. Neither ought Gods children envy or be discouraged at the prosperity of the wicked for they may from thence conclude that judgement is coming on them but for themselves that there 's happiness laid up for them for if God can afford his enemies the blessings of this life which oftentimes even his own have in a scant measure how great happiness will he bestow upon them in the life to come 2. It s of necessity that Gods Servants must here suffer troubles and that 1. In respect of Gods will he hath appointed us thereunto 2. In respect of our necessity Sin is so rivited into us and in our very nature as it must be no small nor easie thing to pluck it out from us O our infidelity pride hypocrisie self-love frowardness c. how near do these cleave to us and how fast do they hang on nay what a while is it ere an affliction works any thing to the purpose which therefore must either be long continued or have another joyned therewith Who hath not need to have his heart more mollified to be weaned from the world to be quickned to his duty c. how soon do we forget an affliction and therefore who hath not need to be remembred Therefore let us not be against the Lords chastning It s better to have a strong purgation then to fall into spiritual diseases and dangers whereunto we shall else be subject there 's no rule in the world among children without rods Neither use we untimely means or make over much haste to get out of them but crave rather to be better renewed and increased in Faith Patience Humility c. our care is comfortable At the house of God that is The Church of God as it s said of Moses That he was faithful in Gods house God walks in the midst of the seven golden Candlesticks He is among his people and in his Church to direct comfort protect and provide for it as a careful housholder for his family He is with us to the end of the world and dwells in every Believer by his holy Spirit 1. This serves for instruction to duty both to God our Housholders and other our fellow-servants Towards God 1. We must behave our selves as such as belong to such a Family Joshua and Cornelius had godly Families God will have none that shall behave themselves unseemly or not be subject to the Orders of his House we must not be away at meals when the Family meet If God finde our place empty when it should be full as at Word and Sacrament he will be much provoked if the second time beware c. 2. We must follow our work hard that our Master sets us about for he hath no idle persons in his Family we must therefore know what is our work in our general calling as that we must walk holily righteously and soberly what in our particular as a Magistrate Minister Housholder Servant Husband Wife c. He will pay well and therefore looks to have his work done well and faithfully neither must we refuse any work he sets us about as some skemish Servants do in our time but do whatsoever he requires knowing that he appoints no work but what 's fit and meet and we must be at his hand always not as retainers God hath no such but houshold Servants up-rising and down-lying 3. We must bear patiently the rebukes of our Master and his corrections when we have done amiss yea learn to amend there by not murmuring nor answering again 4. We must take our Masters part when we see him misused or his goods imbezeled he will else pull our coats over our ears as unfaithful ones Towards each other 1. There must be no contentions between us an honest Housholder will not endure it in his Family much less can the Lord away that there should be in his How shall then the work go forward 2. We must love and joyn together against the Enemies and defend one another in goodness not hinder but further one anothers works and not envy that any of our fellow-servants do more work then we let us do what we can and when we cannot yet be glad that our Masters work go forward 2. It serves for comfort to all that be of the Lords Houshold They shall want no good thing no direction comfort strength against temptation If we use the means and make known our wants to God he that requires us to work will not suffer us to want wherewithal yea for outward things we shall not want what is meet He that bids us provide for our Families and saith he is worse then an Infidel that doth not will not fail us in our lawful endeavors Haply he will not always give all we desire but what is meet and hereafter we shall be taken up to his other house in Heaven when we have been sufficiently purged here 3. It may be for terror to all that misuse Gods Servants or reproach and buffet them when they be at
their work God will not put it up but defend even the meanest Servant in his Family 4. It may be for direction let us prove our selves his true Servants Covenant-Servants and no hang-by's for as about Princes and great Mens Houses be many that be not in Covenant for wages nor are setled Servants of whom any charge is taken So in the Church the Lords House there are a number that work not the Lords work but the Devils and are of his Family for he hath two Families one of reprobate souls in Hell the other of unbelievers and wicked here on Earth These work earnestly for the Devil yet they will come into Gods House and the Devil is content they should so long as they keep their heart and life to him yea they will put over their leg and sit down at the table to eat of the bread prepared for the Lords Family but he will come in and view them and finding them without a wedding Garment and such as be not in Covenant with him he will cause them to be bound hand and foot and cast into utter darkness These shall have their wages where they have done their work Hast thou been such a one humble thy self before God bid adieu to thy old master and come in good earnest and enter Covenant and purpose to be a true and dutiful Servant to God and he will have mercy on thee and take thee into his Service and then mayest thou have comfort and challenge the priviledge of the Family If it first begin at us c. Here note 1. That the Apostle puts himself in the number of such as were of Gods House So that its possible for us to come to be assured that we are of the Lords Family Labor we therefore to attain hereunto else what joy can we have of our lives we are bid make our calling and election sure and why do we it not wouldst thou know to what family thou dost belong thou mayest by the works thou doest If we work the works of God of Holiness and Righteousness in our general callings and be faithful in our special callings then are we of Gods Family if the works of sin then are we of our Father the Devil You may come into Gods House as many an hypocrite and Beast doth but of his house you be not try whose work thou doest Thou doest some work of Gods and some of the Devils no if we do any work willingly for the Devil we do none for God aright nor that he accepts Again if thou dost not believe nor repent thou art none of Gods Family if thou art an unrighteous person thou art none of his yea if we be of Gods house we cannot abide to hear our Master ill spoken of nor any of our fellow-fellow-servants for their goodness but our hearts will rise against it contrarily if we be such as dishonor God reproach the sincerity of the Gospel and power of Religion with them that desire so to walk yea or can hear them ill spoken of and are not grieved thereat it s a sign we be none of Gods Family but the Devils 2. That there 's no small difference between the state of Gods children and the wicked even the state of the godly notwithstanding the many troubles wherewith their life is filled is to be preferred before the state of the wicked notwithstanding their present jollity The state of the godly is infinitely better then the wicked's both in this life in death and at the day of Judgement Those are freed from the curse and wrath of God and all evil are reconciled and made the children of God and are covered with Christs righteousness These are in danger of all condemnation remain children of the Devil Enemies to God altogether in their own filthiness all Creatures both in Heaven and Earth are at Peace with those but all at odds with these Angels guard the one the other are a prey to the Devil the one working the works of holiness are acceptable to God and shall have eternal life the other the filthy scullery of the Devil shall have Hell the one are beloved of God the other hated the person and prayers of the one are acceptable to God the others abominable in his sight of the one all things their afflictions yea their sins turn to their good to the other the mercies of God yea his holiest Ordinances turn to their hurt Those are called the glory these dross those are as a tree planted by the rivers of waters c. these as the chaff which the wind driveth away those are as wheat for the garner these cockle and tares to be bundled up for the fire the wicked seem more excellent outwardly but they are like painted Sepulchres like rotten wood shining in a dark night the godly are like a plain leather Casket with a precious Pearl therein of unspeakable worth Turn them which way you will if both in prosperity infinite odds one being the childe of God the other of the Devil the godly hath more joy and peace in well-doing then the wicked of all their jollity the ones prosperity is a pledge of better things in Heaven the others is sent in wrath to fat them to their destruction If both in adversity alike yet infinite odds the one chastened of God as a Father doth his children for their great good the other pursued in vengeance by a just Judge as fore-goers of greater plagues for the one Gods arrows are dipt in poyson for the other the poyson is taken away in Christs Sufferings On the one God hath promised to lay no more then they are able to bear the other have no such promise the one have Gods promise to comfort and uphold them in them as also assurance as of good by it so of a good and happy end and after this life their joys to begin that never shall end but the other have no such promises nay when this life ends then shall begin their Torments which shall never end nay put the godly in the greatest misery that can be and the ungodly in the greatest jollity like Dives and Lazarus or if ye will chain the one in a Dungeon about his feet middle and neck and let the other ride in all pomp and with all the attendance and honor that the world can afford yet the one is infinitely more happy then the other In death the Righteous have hope the wicked none but are either full of horror or blockish After death these go to Hell those to Heaven the children are taken up into the Chambers of Christ the Dogs and ungodly are cast out of doors At the day of Judgement the one shall stand with comfort on the right hand the other with terror on the left both being raised up The wicked shall have the wound that death gave them healed up as Traytors be healed of their hurts that they may come to execution and
ready to run to the Alehouse to play on the Lords-day to be Gusters Swearers unclean Persons Usurers what not O we ought to bewail the state of the Land in this behalf Such with Eli's Sons make the people loath the Sacrifice of God They pollute the holy things of God what answer shall they be able and to make even out of their own mouthes they shall be condemned as who having often preached others yet have hated to be reformed 2. For People 1. If Ministers must give good example then must people imitate and follow the same for even to this end also are Ministers enjoyned to live well our Savior saith Learn of me c. the Apostle Paul Be ye followers of me c. But 2. There be some that will either be catching at somewhat to keep themselves in their old course or if they can finde no just ground then will they say he is an honest man indeed and there is all but for following his example they minde no such matter some again will bear with themselves in pride vanity ignorance why what we be no Ministers therefore need not be so holy we are beholding to them that they think we should be holy but so must they too else wo unto them especially after so long teaching Some will be prying into a good Ministers life and if they can see or hear by any that he hath any infirmity which yet haply is not so they judge amiss thereof nay though it be his burthen and he labors against it yet this shall be sufficient for some proud prophane men to set light by all his Ministery which is approved and powerful to many others and by all the rest of his godly conversation what do these think to have a Minister perfect without infirmity none ever was Elias as St. James saith was a man subject to the like infirmities that we are Paul and Barnabas also were stired up the one against the other Samuel Eli the rest were not with out their own frailties Some Ministers are a little too fine some a little too worldly others somewhat too quick and hasty c. But will this discharge people from regarding and profiting by their Ministery and example This is not spoken that any Minister should bear with himself in any weakness but for them that hereupon think they may cast off the regard of him and his Ministery saying What are they or what is he he is a man and hath infirmities as well as others But as Noah condemned the world by making the Ark so shall their Doctrine you if ye amend not thereby If you be so sharp sighted that you can spy what infirmity is in your Minister then look you follow all the other good things you observe in him and shun that but they will do thus with a Minister yet will nourish many gross things in themselves Oh if Ministers were like the Angels perfect and could do miracles and heal their sick and live as Moses did forty days continually without meat then they would like well of them but seeing they must have maintenance and can do nothing but Preach to them and Pray for them and go before them in a good example and have infirmities they make no reckoning of them but such shew themselves carnal and foolish even such Ministers must be such as must save us and no other Verse 4. And when the chief Shepherd shall appear ye shall receive a crown of glory that fadeth not away THe last Reason taken from the commodity and happy event and rich reward that will be to all that shall thus faithfully discharge their duties wherein the Apostle doth like the Devil with our Savior Christ though to a better yea contrary and leaves the Reason from profit till the last as likely to be of most force And when the chief Shepherd shall appear Jesus Christ is meant by the chief Shepherd He is that good Shepherd the Shepherd of Shepherds the great Shepherd of his people we be Shepherds also but inferior to him He is worthily so called 1. Because the sheep be his not ours he is the owner of them and they cost him full dearly for us we are but set to tend and feed them 2. He appoints us under him and gives us gifts to feed and direct them He sets us on work 3. It s he that gathers and keeps the sheep and heals them we indeed use the means but it s he that gives the blessing we cannot change a goat into a sheep nor force one home from straying but he perswades their hearts he gives the encrease 4. It s he to whom we must give our account and who pays us our wages for as for the present maintenance we have it s not answerable to the work we do the world think it too much but Christ will pay us after another fashion 5. He is over all the flock in all places and countreys we onely are over handfuls and parcels of this great flock which yet are called flocks but nothing to the whole 1. This condemneth that notable usurpation of the Pope of Rome who arrogateth unto himself that he is the chief Pastor and Arch-Shepherd over all the Church But there is no other chief one but Christ on Earth who is present with his Church to the worlds end A Shepherd a devouring wolf he is that destroys all souls A Feeder he poysons the people by the dung-hill dirt of false Doctrine and his own Traditions he feeds all for the Devil but brings none to Christ to be sure 2. It teacheth us that are Ministers to look to our Calling by the chief Shepherd whether besides the outward allowance of men we have received a competency of skill and gifts to manage the business we are set about the gaining of the peoples souls as also to crave his direction and blessing upon our labors and so to use our people as for whom and every of them we must make an account to their owner our Master we must not starve them or half starve them be cruel unto them buy sell chop or change them away as if they were our own when as we are but Servants This is little believed or regarded 3. For people if they want a Shepherd and be scattered they must crave one of the chief Shepherd yea generally that he would furnish many and send them abroad among the lost and forlorn sheep They must also submit themselves to their Ministery and Government as to those that be set over them by Christ knowing that if they despise them they despise their Master and if they be not won by their Ministery they despise the voice of Christ Jesus himself Ye shall receive a crown of glory that fadeth not away Here 's the reward of faithful Ministers They shall attain a state of happiness which God hath provided for his in Heaven it s not to be
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