for the triall of our faith and constancy as Matth. 15. â—â— c. The diuell also through malice doth lay many blockes in our wayes as 1. Thes 2.18 And this is the rather to be noted because of our pronenesse to make excuses especially in spirituall matters wherein wee are like the sluggard in the Prouerbs still doubting of some danger Herein Hester though otherwise a good woman failed fearing the Kings Edict Hest 4.11 but Mordecay told her that this scruple must not hinder her in so good a purpose as the safety of the Iewes vers 13.14 4. When by ordinary meanes we cannot effect our desire then are we to vse extraordinary as Dauid did 1. Sam. 21 4 6. whose example Christ doth alleage Matth. 12.34 So where the Word is not preached in our Parishes we may come to others Alwaies prouided that though the meanes bee vnusuall yet they be lawfull Wherein Rebecca failed in procuring her sonne a blessing by teaching him to lye Now for a generall vse of all if we compare our backwardnesse in seeking the spirituall good of our friend with the care of these in seeking the temporall good of this man wee cannot but be ashamed Surely seeing there is a greater necessity of this spirituall care then of the bodily and that in seeking of this we are more acceptable vnto Christ then in the other we ought to be stirred vp with greater care to tender the good of our brethrens soules Secondly we are to consider the fruites of Faith which are in this man the patient His patience is set forth first that he suffered himselfe to be brought out of his house which a sicke man easily doth not to bee carried among the presse to bee drawne vp and to bee let downe all which could not but worke great disquiet vnto him yet doth hee not repine and say If you were in my case you would not bee thus and thus tumbled vp and downe But seeing that his friends desired his good he willingly submits himselfe to them From whence wee may learne how to carry our selues in time of sicknesse to bee patient to yeeld to our friends aduice considering that they do it for our good and also better vnderstand what is fit for vs then our selues Now then how patiently ought we to submit our selues to those that seeke our good and conuersion though it be with some trouble to vs in our conscience Wee come now to consider their Faith the ground of all these workes expressed here vers 5. and Luk. 5.20 When hee saw their Faith Wherein three words are to be noted Saw Their. Faith Doct. Faith makes all other workes to bee acceptable to Christ He regarded not those outward things these men did but he saw their faith in them The whole Chapter of the eleuenth to the Hebrewes prooues and especially vers 6. For Faith is the roote of all sanctifying graces by it we are vnited vnto Christ in whom being rooted and ingrafted wee receiue from him life and grace which shewes it selfe forth in vs by the fruites as a tree receiuing sap from the roote sends it forth into fruit so that what comes not from Faith hath no spirituall life in it the roote whereby it is receiued being wanting 2. Faith is the hand whereby we receiue the gifts of God as Ioh. 1.12 where receiuing and beleeuing are all one 3. Of all other graces God by Faith is most glorified for by it alone we come vtterly to deny our selues and to attribute all to the goodnesse and grace of God This shewes how farre the world is deceiued first Gentiles and Heathens that know not God and so no good thing they doe can bee acceptable to him Secondly Papists that thinke by workes to merit Gods fauour which conceit doth indeed breed spirituall pride in mans heart making him most odious in Gods sight 3. Ignorant men that thinke their good meaning and intent makes the thing acceptable before God Let vs then labour for Faith in all our woâ—kes doing them first because God hath commanded them Secondly in deniall of our selues relying on Gods goodnesse in Christ to haue both them and our persons accepted Saw Christ saw their faith by his diuine power but here especially by those great fruits whereby it appeared Doct. The Faith which is acceptable to Christ is a visible Faith which manifesteth it selfe by the fruits such was the faith of those Worthies Heb. 11. appearing by some notable marke or other Iam. 2.18 For Faith if it receiue sap and grace from Christ it will grow and bud forth it is like fire it cannot bee hid and this is a marke distinguishing true faith from false such as is that of many carnall Gospellers who make an outward profession but their fruits are none they remaine meere worldly and carnall still Their. That is as the plurall number sheweth of the friends of this man but yet in that hereupon hee turneth his speech vnto the man and saith Thy sinnes c. it is plaine that by this word Their is meant the Faith of this sicke man as well as of his friends Doct. The Faith Prayer and Charity of men are auaileable before God not onely for themselues but for others also Here then let vs see how they are auaileable how farre not First the Faith of one man is auaileable for another as first the faith of the Parents is a meanes to giue their children a right to the Couenant of God So are they called holy 1. Cor. 7.14 because of their beleeuing parents Secondly the Faith of one may be a meanes to bring another to repentance and grace So are our prayers auaileable for the Iewes as were theirs also for the Gentiles in times past So may our prayers profit particular persons by mouing God to worke Faith and repentance in them Thirdly to obtaine temporall blessings as Laban for Iacobs sake Gen. 30.27 Potiphar for Iosephs sake was blessed Genes 39.5 and the whole world is blessed for the Churches sake But it is no way auaileable for the obtaining of eternall life and enioying the free grace and mercy of God in the remission of ones sinne for this euery man must haue Faith of his owne Hab. 2.4 Hereby we see how God doth respect the Faith of his children accepting it not onely for themselues but for others also And the vse for vs is to vse this charitable meanes in the behalfe of our brethren the Lord giuing vs this encouragement to come for others as well as our selues Wherefore it is a commendable practice of friends to desire the prayers one of another Now in that this mans friends did not alone intreate for him but himselfe also beleeued so that his Faith ioyned with theirs was effectuall for the curing of his bodily disease and also the obtaining of remission of sinnes we learne that when the prayers of parties themselues are ioyned with others then they are truly effectuall So the Apostle desires the Romanes to striue
with him by prayers to God Rom. 15.30 Vse is for reproofe of those that thinke they are safe if others call vpon God for them though themselues neuer pray This is not sufficient Abraham prayed for Ismael Gen. 17.18 but Ismael prayed not with him and therefore they benefited him not vers 21. So did Samuel pray for Saul 1. Sam. 15.35 but Saul was carelesse of himselfe and therefore God bids Samuel cease praying Chap. 16.1 So Ezek. 14.14 Wee ought so as we desire to obtaine temporall or spirituall blessings by the prayers of others to ioyne also our prayers with theirs All this while wee heare of no petition this poore man is brought before Christ and there hee lyes none spake a word for him nor yet himselfe for himselfe Neuerthelesse doth Christ worke this great miracle on him Here note first Christ his readinesse to grant vnto vs the desires and groanes of our hearts when he knowes them before that we doe vtter them Dauid did but thinke to confesse and God forgaue Psalm 32.5 Exod. 14.15 Neh. 2.4 Luk. 15.18 19 20. Vse For comfort of them who through feare griefe or trouble of minde are not able to expresse their desire 2. If God doe accept a desire how much more a faithfull prayer Secondly in the parties note by their silence that they thought it sufficient to make knowne vnto Christ this mans case by laying him before him without prescribing how or when to cure him In like manner must we wait patiently on Christ not appointing him the time place or meanes of deliuery So much for the occasion of this Miracle Vers 5. Sonne man Luk. 5.20 bee of good cheere Matth. 9.2 thy sinnes are forgiuen thee 6. And there were certaine of the Scribes sitting there and reasoning in their hearts 7. Why doth this man speake such blasphemy Who can forgiue sinnes but God onely 8. And immediately when Iesus perceiued in his spirit that they thus reasoned with themselues he said vnto them Why reason you these things in your hearts 9. Whether it is easier to say to the sicke of the Palsie Thy sinnes are forgiuen or to say Arise and take vp thy bed and walke 10. But that yee may know that the Sonne of man hath authoritie in earth to forgiue sinnes he said to the sicke of the Palsie 11. I say vnto thee Arise and take vp thy bed and get thee to thine owne house IN these words is laid downe the manner of curing this sicke man wherein note first the preparatiue vnto it Secondly the cure it selfe Arise take vp The preparatiue thy sinnes are forgiuen thee c. by reason of the cauill of the Scribes is amplified by First a most gratious consolation Secondly a malicious opposition against the same Thirdly a iudicial defense and apology for his saying against those Scribes First the consolation in it obserue first a compellation secondly an exhortation thirdly an absolution In the compellation note first in generall the admirable gentlenesse of Christ towards this man that though this was done in time whilest he was preaching so seemed to interrupt him yet seeing his sincere and faithfull heart he doth not reproue him but receiueth him with great kindenesse and compassion Doctr. God reiecteth none that come to him with a faithfull heart And though he seemeth so to do Matth. 15.22 yet he doth not indeed reiect her but for the manifestation of her faith he trieth her knowing in himselfe before that for all his deniall she would not goe away Vse Is for incouragement to come to Christ Man Christ taketh notice of his mould and condition and in that regard doth pittie and succour him See Psal 103.14 And in like may we lay forth our fraile condition as an argument to moue God to pittie Sonne a title of fauour and honour Doct. Christ doth account all faithfull men his sonnes and children Where Diues in Hell is called Sonne it is ironically spoken and by way of vpbraiding Luke 16.25 as the vnworthy guest is called Friend Matth. 22.12 The vse is Psal 103.13 The exhortation is set downe by Matthew chap. 9.2 Bee of good cheere And it is opposed to a kinde of feare and doubt that was in this man by reason of his sinnes though he had Faith yet it was not without doubting Christ therefore knowing his case applies a fit remedie for the strengthning of his faith Doct. Christ doth not reiect a weake faith which ought to be a great incouragement vnto vs if so be that we can finde in our selues any euidence of the beginning of true Grace The Vse Is to teach vs how to carry our selues towards those that are sicke to applie remedies according to their wants especially if they be afflicted in minde then to yeeld vnto them all the comforts we can Prou. 18.14 The third part of Consolation is the Absolution where we may note that Assurance of the remission of sinnes is a most soueraigne ground of comfort For our sinnes being forgiuen all things turne to our Good It being sinnes alone that makes vs miserable Secondly obserue the difference of Christ his manner of pronouncing absolution of sinnes from that both of extraordinary Ministers as Prophets and Apostles and of ordinary Ministers ss also of Priuate Christians Christ being God and Man the Mediator of Mankinde hath purchased by his death remission of sinnes so that hee can pronounce absolution of them in his owne Name and not only pronounce it but also actually giue remission of sinnes Prophets and Apostles did pronounce it in Christs Name c. thhat conditionally vpon condition of faith and repentance also they could by inspiration know whether a mans sinnes were forgiuen or not Ordinary Ministers are Gods Embassadors and in Christs stead by vertue of this Office and Function in which they are placed for the comfort of distressed soules vnto whom vpon condition of faith and repentance they may pronounce absolution Priuate Christians can doe no more but tell their brethren of the promises of God and comfort them with the consolations of the Scripture but to pronounce absolution of sinnes is not in their but the Ministers authoritie and commission 3. We may here note how Christ shewes himselfe to be a faithfull Physition in that he strikes at the roote and first takes away the cause of the disease viz. his sinnes The like course is to be vsed with sicke persons to labour first to bring them to a sight of their sinnes and repentance for them and so to apply remedies for their diseases 4. Christ obseruing the faith of this man doth presently pronounce remission of sinnes Where note that remission of sinnes ariseth from the free mercy of God without any workes 5. The mans friends came only for the curing of his bodily disease and Christ bestowes on him a greater benefit hee forgiues him his sinnes Hence wee learne that Christ doth giue greater and better things to those that come to him in Faith then themselues doe
spoken in handling the calling of the other Disciples AN EXPOSITION VPON THE THIRD OF LVKE Luk. 3.19.20 But Herod the Tetrarch being reprooued by him for Herodian his brother Philips wife and for all the euils which Herod had done Addeth this aboue all that he shut vp Iohn in prison IN handling the harmony of the Gospell if we compare Matth. 4.12 and Mark 1.14 with Ioh. 4.1 2 3. it will appeare that this story of Iohn Baptists death fell out after that he had giuen that testimony of Christ Ioh. 3. before Christ went to Galile when by the way he talked with the woman of Samaria Ioh. 4. And the order of matter requires it in that he should be then taken away from his Ministery when hee ended so good a worke God thereby prouiding for his credit and honour Now it is set downe by three Euangelists Matthew Marke and Luke neither of which doe record it in order of time Luke sets it downe by anticipation because hauing treated of Iohn in his third Chapter he would speake of all that befell him in that place so setting downe this story before when it should haue been handled after Matthew and Marke set it downe by occasion of a common speech that Iohn was raysed from the dead Matth. 14 2 3 4 c. Markae the concisest and briefest in gathering the summes of History is in this the longest Chapter 6. vers 17 18 19 c. All agree in the maine substance that Herod did imprison Iohn for reproouing him for marrying his brothers wife They differ onely in adding some circumstances as Luke addes first that Herod was a Tetrarch secondly that Herod was rebuked of Iohn in plaine termes thirdly that he rebuked him of all the euils that he had done fourthly that hee added this yet aboue all Matthew agrees with Marke but addes the cause why Herod killed not Iohn because hee feared the people Marke addes first that Herod sent either Purseuants or souldiers or the like secondly that expressely Herod had married Herodias thirdly that Herodias had a quarrell with Iohn Fourthly why Herodias could not haue her minde because of Herods affection to Iohn We will handle them all in one ioynt Text which may be diuided into three parts First the cause of his imprisonment secondly the manner thereof thirdly the euent and issue intended against him In the cause viz. Iohns rebuking consider first who rebuked Iohn Secondly whom Herod Thirdly for what for marrying his brothers wife The manner shewes first how hee was taken he was sent for Secondly how he was vsed first he was bound secondly put in prison thirdly there shut vp The euent was the danger of his life which came first from Herod secondly from Herodias and was escaped by Herods affection first towards Iohn this hindred Herodias purpose 2. towards the people this hindred his owne purpose The party rebuking was Iohn a publike Minister of the Gospell sent of God to preach Faith in the remission of repentance and conuersion from sinnes He was both a Minister and an extraordinary one by vertue of which calling he had power and authority to reprooue all wheresoeuer he came Doct. Publique Ministers of the Word they among others are especially bound to reprooue publique offences Ezek. 3.17 Esay 58.1 2. Tim. 4.2 For the calling of Ministers doth require thus much at their hands because they are Watchmen ouer mens soules and reproofe doth belong to the cure of mens soules Heb. 13.17 Ezek. 3.17 18. AN EXPOSITION VPON THE FOVRTH OF IAMES Iames 4.7 Resist the Diuell and he will flye from you THese words containe a commandement Resist the Diuell and a promise and he will flye from you In the commandement two things are to be marked first an action secondly the obiect of that action The action is a Resistance the obiect the Diuell First of the obiect By the Diuell here is meant all sinnes and temptations arising eitheir from that corruption that is in vs and so from our selues or else springing from external obiects and such motions as are by the Diuell immediately suggested vnto vs. All which are termed by the name of Diuell because he hath the chiefe hand in these matters and is a principall agent therein The action of resistance is that whereby a spirituall souldier of Christ Iesus doth striue and endeauour according to that measure of grace that is giuen him to auoide all sinnes whatsoeuer and to please God in all things not to offend him in any This action thus explained in generall respecting the whole course of mans life let vs consider it therefore in a more particular regard according as we are to put it in practice at seuerall combats with seuerall temptations For the better performance of it we are to consider three things first our preparation before the combate Secondly our behauiour in the very time of the assault Thirdly our demeanour when the fight is ended For the first it is needfull that we be armed for our defence the parts of which spirituall armour we may see affoorded vnto vs out of the Eph. 6.14 15 16 17 18. The first peece is to haue our loynes girt about with verity that is an heart firmely grounded and established in the truth in certainty of Gods pure worship and Religion that we be not carried about with euery blast of outside doctrine The second is the Brest-plate of righteousnesse that is a stedfast resolution of the heart to be vpright righteous and holy before God in all things not willâ—ng to offend him in the least as Dauid saith Psal 40.8 I haue desired to doe thy good will O my God yea thy Law is within mine heart The next part is to haue our feet shod with the preparation of the Gospell of peace which is an vndaunted and ready minde to make a constant profession of the Gospell in all places and at all times though it bee to losse of lands goods liuing yea life as Saint Peter wisheth vs to put on our Sandals and to be ready to giue an account of our Faith to euery one that shall require it of vs. The fourth is the Shield of Faith which is a liuely and stedfast perswasion and assurance of the mercie of God in Iesus Christ particularly belonging vnto vs the force of which is to quench all the fiery darts of the Diuell that is all strong all sudden and all dangerous temptations by him suggested A fift is the Helmet of saluation which as it is 1. Thes 5.8 is the hope of euerlasting life whereby our heads being couered may be preserued from doubt and despaire Another is the Sword of the Spirit which is the Word of God the vse of which is that we ought to labour to bee furnished with such pregnant places of Scripture as whereby we may both defend our selues and offend Satan according as Christ did Matth. 4. The last is Prayer whereby we must intreate the ayde and assistance of Gods Spirit to
offence but cause him rather to pitty her Other are siâ—full infirmities as peeuishnesse stubbornnesse c. In these he must shew his wisedome 1 In vsing the mildest and gentlest meanes hee can to redresse these infirmities as Elkanah did 1 Sam. 1.8 2 If hee can obserue any occasion that brought her to it he must vsâ— the meanes to remooue it as Abraham in casting out of Agar Gen. 21. 3 As much as may be in turning his eyes from it and seeming not to sâ—e it Pro. 19.11 Eccles 7.21 1 If notice be or must be taken then to be ready both to forgiue and forget as it is likâ—ly that Iacobs anger did cease Gen. 30. And in this thing will be the tryall of his wisdome and knowledge for it is no commendation to beare with a good wife So much for the tender respect The next generall point is his prouident care ouer her which shewes it selfe 1 In prouiding things needfull 2 In protecting her from things hurtfull Prouision of things necessary is a duty belonging of all other to the husband because the wife is of all other most properly his owne and also the chiefest of his family Now then the Apostles saying 1 Tim. 5.8 is a strong proofe of this and it stands with reason because the wife when she is married forsakes all other and cleaues onely to her husband who is therefore to haue a prouident care ouer her And furthermore whatsoeuer meanes of maintenance shee had being vnmarried it is now all in her husbands hands so long as shee liues with him Consider now first the extent how farre hee is to prouide for her This is 1 For oâ—hers Whatsoeuer is requisite that hee should bestow on others he should prouide for her 2 For her selfe 1 In her â—oule to haue a care that shee be well instructed a duty laid vpon the husband 1 Cor. 14.34 Thâ—s is done 1 In priuate by maintaining of Gods worship and Religion in his daily euening and morning doing this either himselfe as Cornelius did Act. 10.2 or by others as Micah would haue his house instructed by the Leuite Iudg. 17.10 the Shunamites husband was willing to haue Elisha 2 Kings 4.11 2 In publike to haue a care that shee be partaker of the publike ministery of the Word as Elkanah carried vp his wife with him to Silo 1 Sam. 1.3 2 For her body 1 In sickenesse to prouide all things needfull for her as some to tend her Physick for her and the like And to doe this not grudingly and repiningly fretting because her sicknesse is so long and the charges so great but let him then shew his louing care for her when she is least able to doe for her selfe lest that his churlishnes proues another crosse vnto her 2 In health to prouide for good rayment and this not niggardly and sparingly as many will goe brauely themselues and their wiues goe very meanely yet auoyding all excesse Neither ought hee to deale heerein with hâ—r as a childe or seruant but to giue her a liberall allowance leauing it to her descretion to prouide both for her selfe and for the family such things as belong to food and clothing Prou. 31.15 So likewise for such things as she should bestow vpon charitable vses hee ought to prouide for her remitting vnto her the liberty and authority to distribute if that she be not 1 Superstitious 2 Vaine and light and so likely to bestow it vpon idolatrous and other sinfull vanities And it is likely being not contrary to the Scripture and agreeable to other rules that Chuza did giue his wife such an allowance whereof she ministered vnto Christ Luke 8.3 For the manner hee is to let the wife haue something of her owne property for the better testimony of her faith loue mercy and charity for many will be liberall of another mans goods and so may the wife in the common goods of the family whereunto her husband hath right and intrest but when they come to distribute of their owne heere will be the tryall of their charitable minde Now diuers meanes there are to bring this to passe as some will giue their wiues the rent of such a house or such a field the vailes that which they get by working for themselues and such like The continuance of the prouident care must not be onely during his life but also during hers if shee out-liue him viz. That if hee be able hee let her haue wherewithall to liue as well after his death as shee did with him at least if after portions distributed there remaine so much to leaue her as much as hee had with her And wee see Christ was more liberall to his Church after his departure than when hee liued bodily and this will be a sure signe that he loued her when shee shall see his care to prouide for her after his death Moreouer considering her weaknesse to manage her estate hee ought to appoynt some to haue a care of it for her as Christ did for his mother Iohn 19.26 27. And for this cause did Dauid set Salomon in the Kingdome that Bathsheba after his death might be well dealt withall 1 King 1.21 And as the more need is so to be the more carefull for her as if shee be not like to marry againe c. Contrary hereunto is the practice of those husbands 1 Who by prodigality spend their estate and so leaue their wiues worse then nought whereas this ought to be a motiue to them to auoyd vnnecessary expences 2 Who by fawning and flattering get their wiues to make away their inheritance which came with them without giuing them sufficient consideration for it onely to satisfie their owne turnes while they liue This is both an vnkindnesse and also a poynt of iniustice 3 Such as vse fraudulent meanes to depriue their wiues of the thirds by deeds of gift or other conueyances This is a sinne because we ought to be subiect vnto the Lawes where they be not contrary to Gods word And husbands should so deale with their estates that loue and not Law might bring vnto the wife that which is her due 4 Such as hauing old sickely wiues doe themselues when they are sicke desire the making of their wills to settle their estate hoping still to outliue their wiues So much of prouiding things necessary The next point is that he doe protect her from things hurtfull A duty which in the generall is prooued by the phrase of the Scripture calling the husband the vaile of his wife which as it implies subiection on her part so it doth imports protection on his Gen. 20.16 1 Cor. 11.10 And so likewise from that of spreading the wing ouer them as Ruth 3.9 with chap. 2.12 For which reason also God hath giuen strength boldnesse and wisedome to the husband aboue the wife It must be shewed in 1 Preuenting of danger as in the example of Dauid 1 Sam. 27.3 2 In recouering them out of danger as in another example
way which the Lord hath appointed vs to walke to testifie our obedience and thankefulnesse to God that we might profit our brethren and haue euidence and assurance of our faith and effectuall calling 5. In all workes of righteousnesse let vs compare them with the rule thereof viz. the Law so shall wee see how imperfect they are and how farre short they come of that which is required This will humble vs 2 By labouring to make vs lightly to regard this brestplate and this the diuell doth diuers waies 1 By suggesting vnto vs that it is a needlesse piece of armour because Christ hath satisfied all and fulfilled the whole Law for vs and hath left nothing for vs to doe so that if we haue faith it is sufficient for vs. Thuâ— did hee deceiue the Christians in the Apostles time taking occasion from that doctrine of iustification by faith alone and so doth hee decieue many in these dayes To auoide this consider That though our righteousnesse be no meritorious cause of saluation yet it is a way wherein wee are to walke though wee are not saued by it yet wee cannot be saued without it 1 Cor. 6.9 Heb. 12.14 Tit. 2.12 Ioh. 3.3 Luk. 1.75 Ephes 2.10 1 Thes 4.7 Tit. 3.14 Necessary 2 That God hath made nothing in vaine and therefore if he haue made as well the brestplate of righteousnesse as the shield of faith wee are to vse both Yea it is certaine that hee that hath not the brestplate of rightâ—ousnesse cannot hold forth the shield of faith because hee hath no ground of any right and title to Christ hauing not his Spirit which manifesteth it by the fruits of righteousnesse Iam. 2.21 2 By perswading vs that it is a combersome and toylesome matter a great hinderance to our honour and promotion our gaine our ease and pleasure c. Thus did he deceiue Esau who is therefore called prophane not regarding to be of the Church and Demas 2 Tim. 4.10 Thus doth hee deceiue the most in these times To auoide this wee must consider the fruits and issue rather then the present inconueniences For no armour is like vnto apparell to be worne for pleasure But if we haue an eye vnto the issue all the troubles that we can endure are not worthy the blâ—ssed fruits that we shall reape of it Rom. 8.18 2 Cor. 4.17 Esa 3.10 3 If thus he cannot preuaile hee will obiect vnto vs that it can be of no vse and stand vs in no stead at all seeing that all our righteousnesse is but drosse and dung Esay 64.6 Phil. 3.8 And by this meanes he bringeth many to desperation For to auoyd this wile we are to know that howsoeuer our righteousnesse be so indeed if either it be compared to the Law of God and his iustice or taken alone by it selfe in opposition to Christ yet notwithstanding as it is a fruite of Gods Spirit as comming from â— heart purified by faith as done by the adopted Child of God vnited to Christ as it is a way wherein to walke to heauen thus it is a matter whereby we may reape much comfort giuing vs an euidence that we belong to Christ although it be no matter of boasting 4 Hee hath yet a further wile he will grant that it is needfull and of vse but yet wee need not be too strict and carefull if we haue some euidences of our faith it is enough the Lord will pardon his mercy is great c. A subtill wile whereby many are decâ—iued For to auoyd this weâ— must consider the nature of righteousnesse that is that chaine which holds vs vp from falling into hell The linkes of this chaine are the duties of the Law if one linke bee broken downe wee fall into hell Obiection But wee sinne all Answer True but the righteous sinne by reason of the frailty of the flesh violence of temptation c. yet he takes no liberty to sinne with full consent to liue and lye in it wilfully and wittingly and therefore 1 Ioh. 3.9 hee sinneth not that is giueth not himselfe ouer to any one sinne 2 Againe we know not whether we shall euer turne to the Lord or no or haue time and power to repent if we refuse to doe it when God calleth vs. 5 O! But be not ouer-iust lest thou be desolate Eccle. 7.18 Men will forsake thy company c. But we must knowe that in true righteousnesse wee cannot be too strict in auoyding of those things that are seene indeed and in doing of those duties that are duties indeed But this is meant when wee will make a righteousnesse of our owne and make more sinnes than God euer made No maruell then if wee be forsaken Otherwise wee shall be sure to haue fellowship with Gods Spirit with the good Angels with the Saints in heauen hereafter 6 The sixt and last point to be considered is to giue you a view of those that want this part of spirituall armour and so lie naked to the diuell and are mortally woundâ—d of him These are 1 Atheists Psal 14.1 2 Machiauâ—llists who lay this for a ground that no man should bee of so tender conscience as for Religion â—ake to be hindred in any plot 3 Epicurâ—s who are wholy and onely for themselues and so regard neither their duties to God nor to man as the Iudge Luk. 18. But what are there such amongst vs Yea. 1 Atheists Wee shall know them by those three notes set downe by Dauid Psal 14. Which are 1 They feare not God ver 1 2. 2 They call not vpon the Lord ver 4. 3 They mocke at the righteous ver 6. Which if we apply to these times we shall find them true in multitudes 2 Machiauellists for are there not amongst vs State-protestants that make piety but a matter of policy 3 Epicures the notes of them set downe Eze. 16.49 are to be found amongst vs. All these are openly and notoriously vnrighteous there are others more priuily as 1 Such as liue honestly and ciuilly and deale truly c. but yet liue in ignoraÌ„ce regard not the Sabbath in brief make no conscience of the duties of the first table 2 Such as will seeme pious and religious but in their dealings are vnfaithful vniust If inferiors rebellious carelesse in their charge if superâ—oâ—rs c. How can any of these be said to haue on the brestplate of righteousnes Vse of all is to considâ—r the danger we are in and to be stirred vp to vse that helpe that God hath here prouided for vs and to this end 1 To acquaint our selues with the word of God out of which we may learn what is true righteousnes that we may be able to distinguish between it and counterfeit 2 To acquaint our selues with the vse end beauty benefit excellency and necessity of this piece of armour 3 Hereupon to examine our selues of the time past that we may be humblâ—d for our former failings that so our former sinnes may not be in time to come a dart in the hand of the diuell to wound vs. 4 Vpon examination to haue a holy resoluâ—ion to enter into this way of righteousnesse and therein to walk VERS 15. And your feet shod with the preparation of the Gospell of pâ—ace WHen the diuell can prâ—uaile by none of the former waies then he labours in the next place to ouerthrow vs by afflictions troubles and persecutions which he raiseth against vs to hinder vs in our proceeding Wherefore the Apostle to arme vs also against this bids vs to looke for troubles and affliction and to prepare our seluâ—s against them with this armour heere prescribed viz. The shooes of the preparation of the Gospell of peace Some vnderstand this for the preaching of the Gospel as if the Apostle did allude to Esa 5 2.7 Rom. 10.15 And so they make the profession of the Gospell to be these shooes here meant Psalm 119.105 But the common and most vsuall exposition is that heereby is vnâ—â—rstood the knowledge of the Gospell of pâ—ace that is of our reconciliation with God Which coÌ„meth neerâ—st to the point for hereby come we to be fenced prepared against troubles We are then to vnderstand by the preparation of the Gospell of peace not the Gospel it self but an effect which it works in vs. So that this preparation is that furniture which the Gospell of peace doth prescribe vnto vs and which it doth it doth work in vs namely a heart settled and resolued to goe boldly thorow all troubles which is to be put on as a paire of shooes So the Siriacke renders it fitly Put on as shooes the preparation of the Gospell of peace In handling of this piece of armour we will go on iâ— this order First to consider what is the spirituall grace that is meant heereby 2 The fit comparison of it to this part of bodily armor 3 The ground of this patience 4 The benefit of it 5 The wiles and subtilties the diuell vseth to depriue vs of this necessary piece of armour 1 The grace here vnderstood is patience for it is the Apostles purpose to arme vs against troubles now what so fit a grace for this as patience which in this regard among all other vertues of Iob is only coÌ„mended vnto vs Iames 5 This is set down by this description The preparation of the Gospell of peace Preparation or because by it the heart of man is settled fixed and resolued to goe on in the way what impediments soeuer are in it Of the Gospel Because it is the Gospel that doth settle the heart this brings good tidings Luk. 2.10 Of what That God hath giuen his Sonne for vs ver 11. that his wrath is pacified towards vs that our sinnes are forgiuen vs. This is that God which when once we know our hearts are fully resolued to beare all things seeing that now nothing can make vs miserable Of peace Both in regard of the subiect and nature of it in that it first made tender of peace to man and still declareth and publisheth it 2 And also of the effect because the Spirit of God by the preaching of the Gospell pacifies the conscience tormented with sin as was signified by the song of the Angels Luk. 2.14 This is added to shew the ground of true patience viz. That it must bee grounded vpon the word of reconciliation for then onely can the heart go on with courage and comfort in enduring all things FINIS 1 Peter 3.7