The just He is the just one as God holiness it self as man filled therewith above Men and Angels Just not as Job Zachary and Elizabeth They were Righteous by his Righteousness imputed to them as Abraham also but he by his own they by Sanctification imperfectly Holy and Righteous he most perfectly nor as Adam who though perfectly Holy and Righteous by his own Righteousness yet was mutable therein and lost it not so in Christ but immutably so There was no guile found in him none could accuse him of sin nay he was the light and glory of the world yet suffered he gross things We then though never so just and innocent must not think much if we suffer altogether without cause It s the better it s but as Christ did But alas we are very faulty before God and deserve far greater things then we meet with yea cannot be innocent towards men how much less towards God The meditation of this point will much help us in our sufferings For the unjust That is for us wretched and miserable sinners and his enemies who could do nothing for him to deserve such kindeness How much rather ought we to suffer for him that just one and for his sake especially considering our sufferings are nothing to his The meditation of this also will much help us in suffering For sins that he might bring us unto God Christs sufferings were altogether for our good and if it had not been for them we had been utterly lost But for ours they be nothing to him he is never the better for them neither be they for his benefit but for our own even the purging of our souls the tryal and proof of our faith and patience and the preparing of us to the greater glory in Heaven Let 's think of this also and it will make us suffer the more willingly and patiently Lastly as he after his sufferings and death rose again and entred into glory and sits at the right hand of God So if we shall sow in tears we shall reap in joy having fought the good fight we shall receive an incorruptible crown of glory 1. This reproveth our notable tender daintiness that can endure nothing for Christ but as if we were too good to suffer though in company we should hear never so much spoken against Gods Servants and sincerity of Religion we can be silent and pass by the same and there are many that would be forwarder but for fear of being counted Puritans O cowardly fearfulness No wonder if such be never called to that honor to suffer for Christ What if to please the world we be luke-warm and God vomit us out of his mouth What if for our zeal the world hate us and God approves of us what do we lose Shall we make friendship with the world Know we not that its enmity with God He is praised that is allowed of God 2. Let us take heed of all preposterous zeal and rash unwarrantable causes whereinto some runâ—under colour of zeal and be zealous for God we cannot hate sin too much nor love goodness too much nor the Word too much nor keep the Sabbath too carefully nor govern our families too religiously Let us go on in a zealous godly life and if this offend any let them pardon us we would do no other then God requires and for this we must pray our Landlord or whosoever to give us leave we have served the Devil a great while tell them Its time now to begin to serve God and to look about us for our souls good thus in suffering for wellâ—doing we may be comforted and by these reasons kept from being discouraged Now of Christ sufferings death and resurrection particularly Christ hath once suffered for sins the just for the unjust that he might bring us to God In handling the sufferings of Christ observe 1. The circumstance of time or how often he suffered once 2. Who he was or the quality of the person suffering Christ the just 3. For whom he suffered for the unjust 4. Why he suffered even for sins and 5. To what end that he might bring us to God and hereinto our Apostle is again willing to fall as we should be to hear and often meditate thereof as hath been already shewed in the end of the last Chapter namely from verse 21. to verse 24. Much profit follows on it For 1. It sets out a notable mixture of justice and mercy 2. It shews what a mighty Savior we have in whom we may trust and to whom we may have recourse 3. It may wound our hearts for sins past and make us hate sin for the time to come 4. It sets out Gods infinite love and accordingly of all that have assurance of their part therein requireth unspeakable love 5. It s a comfort to all that mourn in Sion 6. It shews that all that miss of Christ must bear their own burthen 7. It provokes us to labor to know whether Christ hath dyed for us or not and for our assurance thereof to finde that we are truly humbled hunger after Christ and are ready to take up his yoke O that all ignorant persons which do not in any measure know the grounds of Religion that all civil persons which trust to their own righteousness that all worldlings whose hearts are altogether glewed to the things which are here below and do not so much as minde those things which are above the same being out of their element that all prophane persons which go on in open notorious lewd courses and that all Hypocrites not to speak of Turks Jews and Papists which content themselves with shews and common gifts would but duly meditate on Christs sufferings that so they might have part in Christ Assuredly all they that believe not shall be condemned but of all others they that have lived under the Gospel shall have greatest judgement and to make up all it will increase their torment to think that they had offer made of Christ and yet had not the grace to apprehend it that they were so near and yet missed and that some that sate with them were converted and are now in Heaven and they careless or wilful are now in irrecoverable damnation This will make them gnash their teeth gnaw their tongues curse themselves and the day wherein they were born Let such see feel confess and fly to Christ there being no other way of Salvation besides him I come to the particulars propounded The first concerneth the time how often he suffered Once It s true Christ suffered throughout his whole life and that diversly but all make up one perfect suffering and he suffered so as at once he finished al never to suffer again wherein his suffering is opposed to the sacrifices of the Law which were continually renewed because of their imperfection whereas he suffered once for all for being God
and Pharaoh's Officers were imprisoned but he unjustly they justly Such as are reviled are blessed provided it be for the Name of Christ and for Righteousness sakes 1. This rebuketh all that suffer for ill-doing especially such as rejoyce therein as 1. The Papists who keep a Kalender of Martyrs I warrant you that have suffered in our late Queens days and since but they be the Devils Martyrs if they be any If they had not impudent faces they would be ashamed of them for why have they suffered for their Religion no such matter Have they been asked what say you to the Mass to Worshipping of Images to Justification by Works c. if you will not recant these you shall dye no such thing but they have been convicted by Witnesses or their own Confession of Treason and Mischief against the Prince State and Common-wealth and for these have they according to the Laws of all Countreys and Kingdoms as pestilent instruments been cut off Yet if they had been put to death for their Religion they had been no Martyrs for it had not been for the Truth or Gospels sake but for maintaining Lyes and Errors None can dye the death of a Martyr who hath not first lived the life of a Christian which they did never they are even as good Martyrs as those of our own that be executed for their theft and murther They have a multitude of Saints in their Kalender that be Fire-brands in Hell 2. Such as for their crimes and faults bring sufferings upon themselves as thieves murtherers c. woful wretches they have cause to hang down their heads both in respect of their sin and the punishment that doth befal them they are herein companions with the Devil and Reprobates that they suffer for their sins Others bring punishments upon themselves for their Drunkenness Whoredom Cousenage Oppression Quarrelling Idleness c. Others bring an ill report upon themselves being noted and ill-spoken of for Lyars Backbiters Slanderers Tale-tellers Covetous Pinehers Hard Dealers Gamesters Company-keepers c. 3. Such as are professors of Christianity and it may be have some good things in them which yet are justly blamed for some faults for one may be a Christian and be blamed and yet not for his Christianity but for something he did before he was a Christian or for some fault that is yet in him As some be justly blamed for being such deep censurers of others so for separating from the Church living in no Church at all but setting up any ignorant persons to take upon them the office of Preaching So some among our selves are justly blamed for being too proud given to censuring and medling with matters that concern them not So some poor men that have nothing but their Labor and a Family depending upon them that yet be negligent in their Callings and look to live of others and it may be go to three or four Sermons in a week and tarry abroad a day or two here three or four there or as some go from house to house and live of others who though they can talk well yet must not be negligent in their Calling or of their Families So a number of Servants that profess Religion are very desirous to hear every Sermon who yet are idle lazy careless and untrusty thinking that a little profession of goodness should bear out all when-as thereupon there 's more required at their hands These cause the Name of God to be ill spoken of fie upon it it is your Masters duty to let you come to the Word and is it not as well your duty to give them an account when you are come home which some of you do not at all and to shew the fruit of your hearing by your faithfulness in your particular places 2. Let all beware of these kindes of sufferings and those that have besmeared themselves thus seek to wash themselves clean again by repentance to God and better conversation to men let us walk so warily that we may not in any case grieve the Servants of God and that the wicked may finde nothing justly to speak ill of us as thus He is a Professor but covetous idle proud c. as the Princes though they watched Daniel narrowly could finde nothing against him but in the cause of his God Yet if any man suffer as a Christian let him not be ashamed Now of the other kinde of sufferings whereof no man ought to be ashamed If a man suffer for Christs sake his Christianity godliness for that very cause and in that onely respect for his goodness for holding the truth of the Gospel for yielding obedience to the Word Hereof none need be ashamed but rather thank God for the same Here note That Sufferings for godliness be glorious they be the marks of Christ Christs sufferings no shame belongs to them for no shame belongs to Christianity The Cause is good and glorious accordingly must the sufferings so be No shame belongs to goodness no shame among Turks to be counted and known a Christian among Papists to be a Protestant among common Protestants to be a zealous server of God that desires to bring into practice that which we outwardly profess we need not care who know we be such shame came in with sin and belongs to sin to suffer for goodness whether it be by word or deed as to be Apprehended Imprisoned put in Irons Whipped c. is not shameful but glorious the Apostle Paul might have boasted more of his iron Chain then others could have of their golden Chains No suffering is base if it be for a good Cause If one should be put in a vile Dungeon dragg'd at an Horse tale c. yet being for the Cause of Christ he needed not be ashamed 1. This rebuketh all such that are ashamed of goodness and to be ill spoken of for it not onely the common sort who are ashamed of no evil as of Covetuosness Swearing Sabbath breaking c. but do even strive who should exceed others therein are ashamed of the least goodness and would not be seen with a Bible in their hand or in good company or to speak a good word lest their companions and betters should upbraid them No beware well they are not worthy of the honor they shall not need to fear it But others that have some goodness in them as one would hope that are yet so ashamed of being seen to be too forward would hear oftner but for fear they should be counted Puritans have their Landlords frown c. and accordingly grieve if they have a rebuke for their forwardness Alas poor Creatures that see not what is their glory are ashamed of that they should glory in namely their goodnes which is the thing that commends every man even Kings in the Scripture are not otherwise commended but for their goodness Others as great as they are either branded with reproach or passed by in silence that had no goodness
opposites 1. Prophaneness when men dare live as they list and their lust is their Law 2. Security when men live carnally and wretchedly contenting themselves that they be none of the worst they be not such and such kinde of persons yet go on without regard either to God or his Word The evil they abstain from as it is not from the fear of God so if good come in their way they do it after their fashion and evil also as comes to hand they dare commit sin in hope of mercy and think they shall do well enough 3. Hypocrisie which hath more shew of Religion but resteth in the outward ceremonious performance of duties and looks not to do them in the right maner and so are not guided by the fear of God in their lives 4. Slavishness when men fear indeed but never but under or in expectation of the rod they then will flie to a book have good words golden promises c. at other times they care not what they do or at least be as before Contrarily the true fear of God is known by these notes 1. To hate evil and not leave it off onely for some sinister respects 2. Not onely gross and open evils of the hand but inward corruptions of the heart as Pride Arrogancy Hypocrisie Hardness Frowardness Wordliness of the heart c. spying them out mourning for them and striving against them as being seen to God as well as gross sins to men 3. All evil the evil way every evil way 4. Such evils as a man may go closely away withal as Joseph might with uncleanness with his Mistress but would not as fearing God 5. Such as a man may carry out by strong hand by might and authority and no body to control him yet dares not do it because there 's an higher who hath forbidden it 6. It will make a man watchful to avoid evil as the Hare hath an eye to passengers as she sits 7. It will make men avoid the occasions of evil 8. It is ever joyned with the fear of his Word and as is the one in us so is the other If it be thus then I may too truly and plainly conclude That there is but a little fear of God in this Land for how few hate evil secret corruptions all evil such as they can go cleanly away with such as they can carry away by might and colour of Law How many live prophanely as if there were no God no Law no Judgement day no reckoning to be made but do what their lust leads them too and that which some would not nor durst do for a world they make no bones of Another sort live securely and carelesly not so bad as the former but such as look not to God nor set him before their eyes in their deeds Others perform more duties to God but so as they regard not why nor in what maner but rest in the work wrought not casting with themselves how they may do them aright and thereby taking notice as well of their own weakness as Satans malice Others slavishly fear in their misery but in their prosperity regard nothing but their own will These being called out a few there be remaining that truly fear God for which he may justly have an heavy controversie with this Land that after so many happy means so few should be found that truly fear him though many think they do How few keep Gods commandments all alway with delight let every man examine himself carefully by these notes If any be loth and would have a wider sieve truly I can give no wider God hath given me no wider to let Hypocrites Prophane Persons c. scape through I try you but by the Word and by it you must be judged at the last day But for those that do indeed fear God there 's abundant comfort for them they have that which is better then all the world yea Gods mouth pronounceth them blessed Both the quoted Psalms are a storehouses of promises made to such there are others also in Psal. 25 12 14. 34. 9 10. 84. 11. Mal. 3. 16 17. which are duly to be weighed Such as fear God need fear neither Man Death Devils Hell Day of Judgement c. which are indeed the terror of the world only let them be provok'd to fear him more and more for even of Gods children not a few have but a small measure hereof whereby it comes to pass that they hate not sin so heartily in themselves and others as they should neither are such enemies to privy corruptions but that they break out often and so pull many a sorrow and gripe of Conscience upon themselves which more fear of God would have prevented Our often falls argue too little fear as may appear by our small zeal to duties and our little trembling at the Word of God therefore labor we for more that it may be said of us as of Obadiah That we fear God greatly that so we may be preserved from evil Oh this is the keeper of all vertues holding all in good order a watchman indeed to look to our heart if it be there and temptation comes up starts it and says Nay This will keep the heart clean hold out ill set us on to good Means to attain hereunto may be these Let us often set before our eyes our own baseness Gods greatness power and justice with the effects thereof on Adam the old world and others especially do we consider what God hath done for us that so our care and resolution may grow how to please God If this religious awe be in us O how it will keep our lives from innumerable evils and replenish them with all goodness that having finished them well we may come to the Lord in peace at our latter end O if we did consider the unspeakable mercies of God towards us we should see cause enough though there were no hell yet to fear more then death it self to offend God but because our nature is so exceeding lewd and prone to sin its good to think often that that God under whose power we live hates all sin and will not let any go unpunished What cause have we then to grow in the fear of God that have seen his greatness and just displeasure against sin so much every year one punishment or other What cause have we also to fear God that have such experiences of his goodness in 88. when he delivered us from the Spanish Armado and after from the Gun-powder Treason and now of late hath begun to relent towards us and gives us some showers of rain But alas if we will prove our selves by the notes before mentioned it will be evident that most have not the fear of God which is a fearful thing As no better testimony can be given of a man then this that he feareth God as Job and Obadiah so none more
the pure Word of God This hath many properties 1. It loves for some good actions which condemns the common love of wicked persons as of the Fornicator and his Harlot the Adulterer and his Mate the Drunkards and Thief though sworn Brethren To love any because they can rail against goodness or Dice well or are eager against the Servants of God c. this is cursed love True love rejoyceth not in iniquity a worse note cannot be then for one to love them whom as Rebels and Conspirators against God he sees fighting against God 2. Pure love is that which is grounded on Grace and Religion not on any transitory thing which condemns the carnal love of the world which love onely for worldly respects as strength beauty and the like or if it be for any inward gift of the minde not Sanctified that 's also but carnal as wit skill in Arts Musique c. these are worthy love but to love onely for these is not true and pure love for thus the Heathens loved as Isaac loved Esau for his hunting and many a man his wife for her beauty These are false grounds when they fail love fails 3. Pure love is in respect of the party himself whom we love and for no respect to our selves or commodity of ours which condemns the world which onely loves on such respects as because he is my Uncle my Friend loves me hath done this or that for me or may do me a pleasure therefore I will make much of him or for fear he may do me a shrewd turn This being shak'd out of the clowâ—s is indeed but self-love as having a respect onely to our selves Many a man shews kindeness to others to purchase credit The charitable deeds of the Papists were of self-love for they were done out of opinion of merit So the love of worldlings they have a reach at themselves 4. Pure love reflects chiefly on anothers Soul therefore hates his sin in him whom he loves most dearly advising him from all evil counselling him to all good This condemns all impure love So to love as not to tel our neighbor of his fault for angring or disquieting him this is hatred So Parents that love their children so well as they will not nurture rebuke or correct them do indeed hate them slay them in following their ways He that spares the rod hates his childe It s as if any should be so tender over a childe as not to suffer the wind to blow on it and therefore holds their hand before the mouth of it but holds it so hard as they strangle the childe or as the Ape which hugs her yong one so hard that she strangles it Again friends perswade a man to do this or that for preferment which he cannot do with a good conscience Oh they love him they would fain see him prefer'd woful love to the body by destroying the soul A neighbor hath his Childe or Cattel strangely handled one comes in of love perswading to send to such a Cunning-man or good Witch one of the Devils worsts instruments Is this love Is he a friend that will do that whereby a peny may be gained but many hundred pounds lost So when a Christian is ready to suffer for a good Conscience and a friend comes and says Oh I pray cast not away your self I wish you well do as the times are and as others do This was the tormentors love to Martyrs tormenting love indeed that by saving their bodies their souls might perish Thus would Peter have perswaded our Savior O Master these things shall not be unto thee but if Christ had not suffered we had all perish'd in our sins yea the Saints in Heaven must have come out from thence for they went to Heaven by Christ who was to be crucified What love was this our Saviors Answer shews that he gave him no thanks for that counsel Fervently This stands in two things Earnestness and Constancy 1. For the Earnestness of our love we must stretch it to as many persons as we can and to as many duties as giving forgiving c. and therein we must not be sparing as in giving For he that gives sparingly shall reap sparingly So for forgiving it must not be onely an offence or two Charity covers a multitude thus is God to us in giving for Soul Body Goods Good-name to us to ours day and night never weary never upbraiding us So in forgiving how merciful is he to pass by our many offences and that daily should not we then herein resemble him Again a little love is soon quench'd soon hindred but we must love so as if we meet with many temptations from our selves or the parties whom we are to love our love notwithstanding must last still yea we must not onely do these things when we can well do them or there 's nothing to let us but even forget our ease pleasure and profit to do our neighbor good Love seeks not her own things is laborious we love our selves fervently and therefore must so love our neighbors This condemns the cold frozen love of the world wherein there 's no heat or fervency a little thing lets We are so full of self love that we will not speak so much as a good word in defence of the very best whether man or cause if thereby we may be prejudiced never so little so did not Jonathan so did not Hester when she adventured her life for her people 2. For the constancy thereof Unity must be kept we must seek Peace and follow after it and its a part of fervency when it will not easily be broken off Gods love is constant ours must be so the Devil will assay to break it off we must therefore the more stand in it Oh it s the easiest matter in the world to break off love but we must not embrace any occasion moving hereunto This rebukes the inconstancy of many men that are won with an Apple as we say and lost with a Nut that will upon every slight occasion break friendship I loved him as well as could be will some such say till such and such a thing fell out and what are you now broke off what can worldings do more If God should so deal with us how miserable were we but his love is constant yea he loveth us in our adversity and low estate nay best then and is then nearest with his comforts so it ought to be with us for then our Neighbor hath most need of us and then our love will appear most free not mercenary But how contrary this is daily experience sheweth while men be in prosperity they have many friends which in their affliction forsake them as Doves that come to fair houses not to low cottages whereof Job often complaineth Verse 23. Being born again not of corruptible seed but of incorruptible by
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
need of it what is become of our Forefathers they were honest people and had no such stir about hearing of Sermons I Answer They were in woful danger lying in ignorance and unbelief which because they saw not they thought not thereof but some whose eyes God hath opened bless him who hath brought them out of that state and wonder that ever they could be so careless in such deadly danger and plainly see that if they had so dyed they had gone to Hell who yet then thought their case as good as you wherein they would not now be for all the world As if one in a dark night or asleep on his horse should come over a narrow Bridge standing on a deep River or a steep dangerous place then he fears nothing for he sees no danger but when he views it in the day his heart is ready to fail him and he would not so go again for the whole Town And for our Fathers we know not what their state was but know that God let in light to sundry of them by small means as by reading some small parts of Scripture some small Books Primmers and the like so by conferring with others c. which how small soever God was pleased to bless but if they had no light and true knowledge of Christ we know that they could not be saved We cannot say this or that we may not belye the Scriptures for their sakes but whatsoever became of them it behoves us now to whom God offers greater grace and such blessed means as preaching that we take hold and embrace it that we may come out of ignorance to the true knowledge of our Savior Christ Jesus who is indeed the way to Heaven The time of that ignorance God regarded not but now he admonisheth every man every where to repent 2. Others say This preaching brings stirs where it goes and unquietness the Towns and places that were very loving before it came there after fell into divisions Its wonder that the Gospel of Peace should breed Dissention and that that which makes Peace between God and man should break Peace between man and man Indeed it s an occasion through mans corruption no marvel though it breed stirs considering what maner persons we are to be wrought on to good how hard to convince our judgements and consciences of the things of Gods Word and the Truths therein contained how hard to work upon our crooked wills and rebellious affections no marvel though men startle when they be put out of their byas But its good when the Devil stirs for then there is some hope and likelihood that he will be cast out And for Divisions its true our Savior said He came not to bring peace namely in evil but a sword and debate but the fault is not in the Gospel but in them that embrace it not for they that do not but are obstinate they fall out and contend with them that do because they by word and deed reprove their ill works whereas if all would obey it would make a blessed peace as it doth between good Christians that were as Lyons and Tygers but better this Division yet then that all should go hand in hand to Hell as those do that consent easily in evil better two Souls of five saved though they have much unquietness withal then all five perish Where the Gospel is embraced it breeds not such a carnal love as was in Popery to consent in Superstition in Vanity Pastime Good-fellowship Belly-chear and the like but a Christian and godly love in the Spirit furthering one another to Heaven and in the setting forth of Gods glory howsoever a just War is better then an unjust Peace Hereto this Objection may be added That if a man be never so well beloved before if he become a Professor and goer to Sermons he shall be hated of most men therefore I would be none of those will some say I would have the goodwill of my Neighbors But let such know that that is a wicked love and a woful which a man gets by living in sin better be hated of men for good then of God for ill-doing yea to be thus hated is a good sign 3. I cannot tell say some but since there hath been such preaching and such a stir for preaching and running after Sermons I see people never a whit the better but there is more sin now then was before now such Pride Covetousness Craft c. whereas before there was Love Good-neighborhood Plain Dealing c. A. 1. The Devil had them who lived in Popery and Blindness so fast in the main as he did not greatly strive to bring them to gross sins because he was sure enough of them otherwise now he fears he shal lose them therefore labors this way the rather because he would discredit the Gospel He knew their civility could do their Souls no pleasure and that being void of Faith it pleased not God therefore he let them alone and the rather that that Religion might be the better thought of now to disgrace the true Religion he perswades many to rest in hearing yet drawing them to all evils 2. There is not more nor so much as seems but because the Gospel and Light hath discovered sin more for a number of things that were counted vertues now the Word findes to be vices and rebukes as Carnal good-fellowship idle and vain spending of time Idolatty and blinde Superstition None were counted bad then but those that were notoriously so now the Word descryeth many smaller things so that the Gospel is no more in the fault though it discover faults then a Looking-glass is to be blamed for shewing any the spots in his face the fault is not in the glass that there be spots they were there before If in a dark night we come into a house we see nothing out of order though there be never so many things amiss which in the light we do yet is not the light in the fault as only discovering that which before was unseen 3. No marvel though there seem more evil because when men are forbidden evil and call'd upon for good they are more eager on sin then before as a melancholly man hath most minde to those meats that his Physician forbids him 4. No marvel also though some prove as bad or worse then ever before through Gods judgement on them for the contempt of the Gospel For if God gave up men to a reprobate minde for despising the light they had though but the light of nature and that which they had by the works of God what will he do for the contempt of the light of the Gospel 5. Yet there 's no cause of offence at this though there should be more sin now for there be many infinitely amended who before were ignorant superstitious prophane but now zealous Christians True and Religious worshippers of God and such as live justly and righteously with their Neighbors
I le look after no other he will do his good will and I can desire no more of a man The like might be instanced in a Physitian for our body nay a Shepherd or a Keeper for our Cattel Nay will men take it well if such as through want of skill have spoiled their work should say Why we did our good will and you can have no more But will you not say You should not have taken it in hand except you could have done it If I had known it I would have sent it five miles or sent five miles for a Workman rather then had my Stuff spoiled Thus there is no end of devices that the Devil hath to put in mens heads to keep them from regarding the word and matters of Salvation nay that people will seek out for themselves even to wrong their own souls And this is one main cause why so few people be saved because none so simple but he can finde a shift nor none so worldly wise but he can suffer himself to be held back by one of these or the like hinderances In our earthly journeys we love smooth and plain way and finde fault with the contrary but as if the way to Heaven were too plain men seek out blocks to lay in their own way but all these things will no more serve their turn when God shall come to judge them then a Breast plate of brown Paper against a Musket-shot For alas they be but devices and false causes in stead of the true For the very reason indeed that people have no minde to Religion is because it crosseth their humor 1. Discovering their sins which they would have still hid and rebuking them 2. Striving to pluck them from their sins wherewith being in love they are unwilling to part 3. Laying duties upon them which they have no minde to stoop to but count it a being tyed and shortened to yield obedience to the same which is indeed the main reason and true cause If it were not for such and such things will they say we would you should know we would be as forward as the best Well let us as many as have been thus foolish learn to be wiser and devise no blocks No though we meet with some things otherwise then ought to be let not that make us fall out with Religion In worldly things people be so eager as if they have a minde to a thing it s no small matter shall beat them off as from a Lease Farm Purchase or Bargain but in Heavenly things not a cause but a shadow of a cause will keep men back O how happy might we be here in England and in these parts if we were wise that have the Gospel so graciously Preached unto us Many Nations have it not and they cannot be happy and we have it and yet through our own froward hearts deprive our selves of the benefit thereof If we have been weak le ts labor to be strengthened against these and lift up our feet over these logs that the World layeth in our way neither rest we content therewith as too many are In our ordinary ways if any Lewd and Drunken Companions in the Night should tumble Logs or lay stumbling Blocks to stop our passage by horse or foot we finde great fault and that justly but we are content to have Logs laid in our Spiritual way lest we should be happy And le ts labor to strengthen others and help them over and let none of us be any longer hindred hereby much less let there be a mischievous heart in any of us to lay them in others way to hinder them but go on our selves roundly in the way to Salvation and help as many others forward as possibly we can Notwithstanding these lets we must not be loth to enter this way but labor to bring our hearts to this to see and confess and forsake our sins and be content in every thing to be ruled by the Word And what thankfulness owe we God that have passed over these Blocks and are in our way to Heaven whereas so few scape them It was of him alone O pray we him to help us also against all those that yet remain Being disobedient Here he proceeds to shew the bad estate of unbelievers They are disobedient to the Word of God which is given them for a rule and light to guide them to Salvation And this is indeed the very Reason of their much stumbling at the Word because men have no minde to be ruled by it They think it tyes them too short therefore they have no minde to stoop to it therefore they are willing to take any occasion against it for if men had a minde it s not those idle pretences should keep them from it as in worldly things we see The lesson we learn from hence is That God hath therefore left his Word amongst us not that we should onely hear it or make an outward profession thereof but that we should take it as our Rule and Law to guide us and in all things make Conscience to yield obedience thereto what it forbids to count as a cursed thing what it commands to esteem as holy and good and necessary to be obeyed This is that which God evermore requireth in his charges This keeping is not a Legal Observation which no flesh can attain Christ hath fulfilled that perfectly for us but an Evangelical which is when believing in him that hath done it perfectly we do our unfeined endeavor constantly to be obedient thereto and that 1. In one thing as in another having with David Zechary and Elizabeth respect to all 2. Freely and not by constraint not as Pharaoh let Israel go 3. Not outwardly but inwardly with the heart and minde ayming at Gods glory 4. Constantly and to the end Yet more particularly 1. We must not give good words onely but follow Christ as the Apostles who forthwith at his call left all to wait on him 2. Our obedience must be shaped after Christs willing in all things to do Gods will as do also the Saints and Angels in Heaven 3. It must be like Abrahams as he left his Country and all when God called contrary to all temptations and that readily and simply without reasoning or indenting so must we forsake our sins though never so natural and never excuse it thus It s my nature my Predecessers have done so I have been long accustomed hereto He left his Countrey so natural to him and that in his age We must obey against all temptations of Profit Pleasure Ease Father Mother Wife Children though all these hang about our necks we must yet readily obey 4. Throughly not as the Devils who if they must needs out of the man yet would tarry in the coast The obedience of the wicked is like their Fathers the Devil it s but in part as the Devil entred into the Swine so they will tarry in some sin
work will we be angry with him The Lord is much more equal and wise Now to discern these foul temptations from those which do arise from our own nature these notes may be observed 1. That they come suddenly 2. Violently being even forced into us 3. By their multitude being as thick as hailstones 4. That they come with such fears as often cost sickness faintness and the like which things usually be not of them that come of our selves which also come more leisurely and with more moderation 5. Such as be in such a degree of blasphemy against God usually rise not of our selves and seldom but in a Reprobate or one that hath sinned against the Holy Ghost as the Devil hath 6. Such as are against nature as to kill our selves our wives or children For the latter that arise from our nature they be sins whether they tarry so long as that they have got consent of will or not or so much as they have but inveigled the minde with some bait-like allurement yea but so as that either they do presently vanish so soon as they do arise or be cast out by us yet these I say be sins if with consent against other Commandments if without consent against the Tenth which ransacketh the heart more narrowly then any of the other It s true the longer they stay and the further they have prevailed it s the worse but the least and first thought against the Law of God is a sin and deserves the wrath of God as all Impatient Blasphemous Unbelieving thoughts all wandering thoughts when we be at the Word Sacraments Prayer or any good duty or any such on the Lords day all ill thoughts as that its in vain to serve God c. so also Disobedient Angry Revengeful Unclean Uncharitable thoughts God made us pure without any and may justly punish the contrary in us These first of all come from Original sin and who can bring good out of evil These bring forth bad effects and withdraw the heart from God to consent to and commit evil These are forbidden in the tenth Commandment else what This the heathen Philosophers never knew nor Paul himself a learned Pharisee till he was instructed in a more Spiritual understanding of the Law 1. This confutes Papists which teach That ill thoughts with consent be the least sins and that without consent they are none What is that then which Paul said I had not known that lust had heen sin but by the Law he knew that ill thoughts with consent were sins This Doctrine of Rome doth derogate from Gods glory and doth not humble a man to the purpose as it ought neither letteth it him see a multitude of such sins for which there 's cause he should be humbled 2. This sets out the absolute perfection and purity of the Lord who requires the purity of the heart and thoughts he made us perfect and requires that we should love him with our whole hearts 3. It serves notably to humble us on our knees every day to God for who knows how oft he offends this way O the innumerable vain foolish idle and bad thoughts that arise in our mindes in a day how in a Sermon or Prayer-while and on the Sabbath O if God should deal with us in justice he might condemn us for the least of these we should repent us seriously of these as of ill deeds This is that made Paul cry out O wretched man that I am and that makes the dear servants of God hang down their heads and humbles them continually and when others think highly of them for their graces they have matter to abase their vile nature and rebellious thoughts whereof some tickle the minde some get consent and are then cast out as some presently are repelled But how infinite numbers of them come through our heads as motes in the Sun as sparkles from a Fornace The want of the knowledge of these makes many a Christian when they look back at night see little to repent of which if they marked they might finde This is the Reason why civil persons be not humbled even because they take no knowledge of these thoughts whereof they have thousands on the Lords day in the times of Duties and against every Commandment whereof they take no knowledge or scarce of one of twenty and those whereof they take knowledge they think to be no sins as long as they break not out into words and actions Thought is free as the world thinks and judged at no Bar pay no Tribute True not in mens Courts because they cannot know them but before God they are and will be called in question who knows the thoughts and requires to be loved with the whole heart 4. This sets out the wonderful patience and abundant mercy of God that upon our repentance pardons so many thoughts 5. It s our duty to prevent them to the uttermost of our power and to this purpose we must labor 1. For the Spirit of God to be more and more abundant in us to mortifie this corrupt nature of ours that so this root being more and more killed may send forth fewer shoots this brand more and more quenched may send forth the fewer sparkles 2. To be ever doing some good to be in our Calling or some thing answerable thereto for if we be idle the minde will be ranging An idle person must needs have a corrupt heart swarming with ill thoughts for if the minde be not occupied about good it will be about evil its like Quicksilver ever stirring if we be riding working alone walking waking in our beds let our mindes be on some good And in duties we must keep our mindes earnestly bent thereto that being full already there may be no place of by-thoughts as when a vessel is full no more can be poured in Let 's covenant with our eyes and ears that they let in no ill thoughts especially in holy duties and on the Lords-day shut up all windows and doors so in praying whether conceived or read by our selves or heard of another our hearts must be set thereon that to every Petition they may say Amen So in hearing the Word we must be earnestly bent and fix our eyes on the Preacher and for the Lords-day be wholly in doing good and that earnestly In the time of the Sacraments both joyn with the Prayers then used and withal have holy thoughts by way of preparation and in the mean time have holy meditations about the matter present as long as we can then joyn in singing it must needs be a weary toil to them that cannot 3. To pray earnestly to God for his assistance but labor what we can all will not be prevented therefore must we grieve for those that come casting them out and that speedily They are as a flock of birds that we cannot let from hovering over our heads but may hinder from lighting on our heads if we nip
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
up to be hammers of their false Religion and defenders of the Truth as of Luther Calvin Beza Junius and others so in the powder Treason they had devised and purposed to spread it abroad by Proclamation if their detestable villany had taken effect That the Puritans blew up the Parliament House c. Among our selves also Gods Truth and servants especially have enemies enough and none that hate the faithful Ministers and Christians worse then such as be in the bosom of the Church How are they traduced ill spoken of railed on universally in great places in mean places on Alehouse-benches where not If they can finde any fault of theirs its that they rejoyce in above anything and they lie in wait for the same If they can observe no sin but understand of any infirmity which yet they strive against daily yet this shall be set abroad and encreased as some ugly thing when themselves and theirs have many filthy sores running on them horrible sins which yet they account nothing If any of themselves have never so many faults if he have but a little odde good quality as to be somewhat courteous a Good housekeeper and the like O he shall be magnified as a right honest man indeed If any of Gods children have never so many graces and but one infirmity this shall be set on the tenters all the other hidden If they can know nothing they will devise something if not yet if they do but hear any thing flying though never so unlikely and from no ground yet it goes for good wares with them and is received nay though they turn their own vices into vertues yet the vertues of Gods servants they make vices for want of other matter If they be couragious in a stout cause they be stout and stomackful if they be patient and gentle then they be blockish if wise and prudent in handling their matters crafty subtile fellows if diligent very officious if they take pains in the offices they be called to they be busie fellow meddlers and trouble their neighbors If they differ from others upon never so good ground they be Scismaticks Proud Singular Humerous Giddy If they dare not run with others into the same excess of riot then precise fools Puritans Oh we must have a new world made for you you are so holy a company of proud peevish fellows c. 1. Seeeing the wicked are so apt to speak evil and lie so in the catch we should give all diligence to look so to our ways as we give them no just occasion so to do but take away occasion from them that seek occasion for is it time for us to be heedless and our Enemies as it were lie in wait that they may look till their eyes dazle and they be weary of looking ere they have that they would and that if they speak ill of us it may be unjustly falsly as none can escape their ill tongues not our Savior Christ innocency it self therefore we may look for it but let it be without cause as Hypocrites yet such as labor for sincerity hating Hypocrisie as troublers yet such as seek the peace of Church and Common-wealth 2. That we think it not strange to be ill spoken of it s the nature of the world thus to do as for the birds to fly and we must not be discouraged at it and say I have striven to do as well as I can and yet I am ill spoken of I cannot tell what to do and so faint and melt as wax as some do O no but let it be as a whetstone to sharpen you on more as David said to Micol I will yet be more vile if spoken ill of falsly study innocency the more being thus used thou art blessed Thus were the Prophets served thus Christ himself And if they have called the master of the house Beelzebub much more will they them of his houshold 3. This might make men not too ready to believe reports and think ill of men by and by upon flying reports seeing the world are so apt to speak evil wrongfully especially of Gods children 4. For them that be ill speakers of Gods Servants they cannot bear a worse badge as ill a sign as can be of any for if he be translâ—ted from death to life that loves the Brethren what then he that hates them he is no true member of the Church nor led by Davids Spirit but is of Ishmaels generation and will be cast out as he worse then Balaam nay of Satans brood who is the accuser of the brethren How shall they escape the curse threatned Isaiah 5. 20. Prov. 17. 15 The Lord hath prepared a day when he will judge them of these things Therefore if you will not joyn with them yet cease to speak ill of them The time will come when you would be glad to joyn with them but it will be too late They may be your good works c. These words shew the inducement whereby we shall bring these ill speakers to think and speak well of us and of Gods truth and so glorifie him namely when they shall see us constant in good works So that The strongest defence of our selves or confutation of ill speakers is not by words but by good works for the world will not much regard words they think they be cheap and themselves will speak any thing and therefore think others wil do so too and what can words do while the works are not seen or are contrary Thus David confuted Saul and quitted himself a good Subject How not by telling Saul he meant him no hurt he might have said so as long as he would it should never have been regarded but by his good works and innocency towards him that he never sought his hurt no not when he might as when he cut off the skirt of his Rayment and took the pot of water from his head This made Saul say Thou art more righteous then I and for the time broke his heart This often doth good The constancy of mens carriage overcomes them that have thought and spoken ill Many are carried away easily to think and speak ill of Gods Servants that know not why as upon false suggestions that after having observed their lives have changed their mindes as a Papist having heard that Junius had a cloven foot as it was currant among them coming to the sight of it and that it was contrary he began to suspect their Religion and it was one means of his conversion therefrom This rebukes them that being evil spoken of will take it very hotly and by great words or protestations clear themselves or shift when it may be they are faulty and give glorious speeches when deeds answer not and such as will be very angry and rate others even before company Now if it be a matter of great weight and that the Gospel hear ill also we
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
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
a Hammer a Sword and sharp Arrow they are like the Devil who both slandred God to Adam and Eve and Job to God and to this day is the accuser of the Brethren Such shall not be established on Earth neither shall they come into Heaven no place fit for them but Hell yea not onely the devisers but spreaders of Lyes so common a thing is fearful Thou shalt not walk about with tales among thy people saith God by Moses The receivers also of a false report are excluded out of Heaven and they that love lyes Oh! let none wrong their Neighbors any maner of way Magistrates Informers or whosoever Let none devise or spread abroad lyes no nor truths to their Neighbors discredit without a calling But alas what more common all folks talk then to talk of other folks matters and many times of their faults not at all of any good that 's in them We must not rashly believe what we hear against any especially having before given good testimony of their goodness yea as we would have God deal with us and ours we must not wrong any do right even to our poorest servant For them that suffer wrongfully it s their duty to behave themselves patiently looking up to God as David did when Shimei railed not fretting or raging or saying as its usual It would never have grieved me if it had been so rather say It grieves me much less because it is not so I thank God for the same it might have been if God had not kept me it was of him and not for any goodness in me more then in others I le bear it patiently for though I have not deserved it of men yet of God I have even to be made a threshold for all to tread on and a by-word and though I have not deserved it of men in this yet in some other things I have I have been faulty towards my Neighbors good name and now it s come home to me I pray God I may make a good use of it Besides it may be the Lord sees I might have faln into that or some other sin and hath sent this to prevent it preventing Physick is good blessed be his Name or he doth it to keep me humble c. Thus God that brought light out of darkness teacheth us how to bring good out of evil Thus we may make use of a slander Neither must we think that because it is wrongul we may fret and rage and make a stir and rail so should we make our selves guilty who were innocent before but may open our innocency and clear our selves as Job yea if it should concern us nearly but especially the Gospel then may we have recourse to the Magistrate for redress Thus of suffering wrongfully Touching suffering for well-doing Abel Isaas Joseph Micaiah are pregnant Examples hereof So David met with enemies because he followed goodness so our Savior Christ so suffered the Prophets Apostles Martyrs Thus many at this day even for their goodness they are hated and the better they be the worse they are hated They are not of the world and the world hateth them As sore eyes cannot abide the Sun so cannot the ill lives and consciences of worldlings who wallow in their works of darkness abide the light of Gods Word or the good conversation of godly men it makes their wickedness the more seen and they must mislike either themselves or the others but themselves you are sure they will not nay so wretchedly minded are they as to hate those that they know not but as they have heard of their goodness and rail on them and its pity they live or are suffered will they say who notwithstanding if they were put to it were unable to say one word justly against them By this time the Gospel ought to have been so beloved as that all that have shewed any good countenauce thereto should have been the better thought of but now Oh fearful that 's become a Reproach which should be every mans glory Oh you are a Professor of the Word c For those that thus hate men for their goodness it s as dreadful a sign as can be They be like the Devil are in darkness shall not enter into Heaven they are of Cains generation and Ishmaels brood God loves men because of goodness and the Angels rejoyce at a sinners conversion but these hate them for their goodness and so are unlike unto God If such as give but a cup of cold water unto a disciple in the name of a disciple shall not lose his reward shall not they be extremely punished which mock and despise them which hate and persecute them and that for their goodness They that do the least wrong to them in that respect or eo nomine shall not go unpunished For they that will smite with the tongue now would with the fist if they might yea carry to the Prison and to the Stake if times would give leave Well let them know the persecutors reward belongeth to them and how hath God from time to time dealt with such The examples of Cain Ishmael Ahab Jezabel Herod c. witness the same Besides when they would be glad to have part with the Children of God they shall be banished and have their portion with Devils and Reprobates and that in a fearful maner For if they shall stand on the left hand and hear that dreadful sentence Go ye cursed c. that have not given them meat and drink c. What shall become of them and what place shall they have in Hell that take away their meat and drink that cast them into Prison and do there deal cruelly with them The Papists are notable in this kinde who have even been drunk with the blood of the saints God will recompence tribulation to them that thus trouble his For those that are hated and punished for well-doing let them learn to bear the same patiently It s not without Gods will that hereby they might give glory to him and a seal to his truth We must not flinch away when trouble comes as many and most have done and so save themselves whole and leave Christ and his cause to shift for it self the world count them fools that will suffer any thing for his cause and themselves wise that can carry themselves so as they will be for all assays but Moses was not of that minde He chose rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season These will prove fools at last that for a few days of short life in pleasures and profits transitory have sold away their part in that which is eternal For he that saves his life shall lose it and they which deny Christ before men them will he deny before his heavenly Father When we suffer for well doing we must not suffer frettingly with raging against them
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
as it was in Adam but it s in Gods keeping and we are by him kept as in a Castle we are kept by his power which is Almighty above all power but how long for a few years and then left to our selves O if we were left the last year last day last hour we would fall from God if occasion were offered but kept we are by the power of God to Salvation till we come to Heaven O let us be thankful to God for this safe and happy state and keep our selves close to him and continually seek him and commend our selves to his keeping and then we be safe Here is no cause indeed of security or boldness for though we cannot fall finally yet dangerously and to our hearts smart we may if we wax careless as many times even Christians come to the sheepfold yet keep not so close to their shepherds voyce as they ought but are bold to be straying into one by-way or other as of pride covetousness contention and the like and this costs them dear who if they would have been ruled by their shepherds voyce outwardly in his Word or inwardly in his Spirit no question they might have spared this 2. Let those that be yet wandring hasten to come home to Christ and be in this most safe and happy estate let them confess and humble themselves and seek for pardon and listen to the voyce of their blessed shepherd Christ Jesus who calls them to him if they so do they shall make a happy change But when we require this of a number they set light by it and think they are well enough and better already now they may have their will and be merry and speak what they list and do what they list and get gain as they can but if they should be convert and be ruled by the Preacher they should then be tyed too short as they should do nothing have no liberty but be in bondage c. O poor Creatures that think that liberty which is deadly bondage little do those consider that their sweet meat Sin will have with it a great deal of sowre sawce And the service of God is perfect freedom tying from nothing but from sin and to nothing but that which is good and holy to our comfort here and Salvation hereafter and doth not this shrewdly hurt us Do not therefore let the foolish and beastly pleasures of sin keep you from turning to God for it will be woful in the end If we saw a man going to Execution in brave apparel with musick and his companions bringing him bowls of wine would we delight herein or count him happy would we not rather pity him for all this more need have they of pity that will needs run on in sin and following their lusts and pleasures refuse to return unto Christ the Shepherd and Bishop of their souls Shepherd c. Christ performeth the office of a Shepherd and Bishop to his people outwardly by the Ministery of his Servants the Ministers of the Word and inwardly by his holy Spirit His Ministers be the inferior Shepherds under the chief Shepherd Christ Jesus He useth them to feed his people with green Pastures to lead them to the still waters of comfort to fetch home the wandring c. who are therefore called Watchmen and Shepherds It s the duty of all Ministers that have the charge of souls to be most vigilantly watchful and exceedingly careful over the people committed to their care As watchmen must be careful in keeping the City from their Enemies as those shepherds to whom the Angels appeared in the Gospel were watching over their Flocks by Night yea as Jacob in tending his Flocks endured both the cold by night and the heat by day so much more must they in Preaching in season and out of season praying holy living and by all means seeking to gain men to God fetching home the stray ones binding up the broken comforting the feeble c. 1. This rebuketh those Ministers that in stead of watchmen are blinde and careless sleepers that delight in sleeping in stead of shepherds are wolves devouring the flock eating the fat cloathing themselves with the fleeces Those as either they cannot feed or come not at their flock to feed them so do they not care to fetch home them that are astray but rather by their ill example keep them from returning and so far are they from comforting the weak and binding up the broken as they have no skill herein or list hereto but rather set themselves against such There are but few that make Conscience to hear the Word abroad when they have it not at home yet those are more baited at for going to the Word then all they that sit in Alehoâ—ses or are gaming or ryoting on the Lords-day Those are also to be reproved that feed with froth in stead of sound meat as those that are negligent in feeding feed them to halves and half starve them O Lord what shall become of those when the great Shepherd Christ Jesus shall come to Judgement where shall they stand for even they that have been most careful yet are far short of all mens answers that I know I would be loathest to have the answer of a wicked and unfaithful Minister to make 2. As the Ministers must do their duties so ought the people like sheep that wander suffer themselves to be brought home into Christs flock and sheepfold and not let the Ministers labor with them year after year and yet they never the nearer being brought home to Christ And those that be brought home to Christ must be careful that they be led out still and fed in the green Pastures that they listen to their shepherds voyce and follow it carefully that so the Ministers may yield up their account with joy and not with grief and that is good for the people Heb. 13. 17. Thus if we do God shall have the glory Ministers the comfort and the people shall save their own souls And the great shepherd shall say to us Come ye blessed of my Father and set a crown of immortal glory upon our heads CHAP. III. THe Apostle proceedeth in his special Exhortations belonging to special persons namely to Wives and Husbands shewing the duties which they owe each to other from the beginning unto the eighth Verse Thence unto the eighteenth he heapeth up divers general Exhortations to sundry Christian duties belonging to all Christians Thence unto the end he entreateth sweetly of the Passion and Sufferings of Christ with the benefits redounding thereby not onely to us but to the Church in former Ages CHAP. III. Verse 1. Likewise ye wives be in subjection to your own husbands that if any obey not the word they also may without the word be won by the conversation of the wives IN this and the following Verses unto the eight the duties of wives and husbands are laid down and enforced with many
happy indeed but Moses had respect hereunto and did clearly discern the same Q. May we then offer our selves to trouble A. Ordinarily we must not If any in extraordinary times should feel an extraordinary zeal and desire hereto as it seems the Apostle Paul had when he would needs go to Jerusalem questionless they should have joy in their sufferings we must tarry till God call us Q. May we flee persecution A. If God make make us a way we may as who haply are not as yet so fully fitted and resolved to suffer as were meet or who know not whether God will have us scatter his truth further or remain to be as feeds thereof for afterwards but if we see that its Gods minde we should be sâ—ffer then it s our duty willingly and chearfully to put forth our selves This confuteth the foolish world that judging it to be a most miserable thing thus to suffer will therefore never come at it either not professing Religion at all or else revolting therefrom in time of trouble yet would they be happy but they take a contrary course they being ashamed of Christ here he will be ashamed of them hereafter In saving a transitory life they lose life everlasting yea how do we our selves shun sufferings as if they were miserable which do suffer whereas the Spirit of God hath pronounced them blessed Happy are they that suffer for a good cause for righteousness for Religion for conscience sake such as stick fastest to the truth provide best and most wisely for themselves what can their enemies do to us If they take away our goods we shall have a thousand fold more in this world and in the world to come life everlasting If they mangle our bodies God will raise up the same gloriously If they separate our souls from our bodies by death the Angels will carry them into Abrahams bosom If our cause be good we have cause to rejoyce in our sufferings so are we enjoyned so did the Apostles in their sufferings so also the holy Martyrs I might to this purpose alledge the story of Alice Driver of Priests wife in Exeter of the Christians in Edessa c. but that they may be read at large in the Book of the Martyrs O that we should be so discouraged at a mock at a frown of our betters O that we should be as soon ready to give over as to begin to do well though the more religious we are the more we esteem of the word the better both God his angels and people like us yet is it not so with the world they liked us better before but do not now approve of our course howsoever this is our duty hereof shal we have the benefit yea to be disliked to suffer for this will be our honor our advancement As David being mocked of Michol resolved to be yet more humble so should we be so much the more for goodness as we see the world oppose it and set themselves against us because of the same We must not be discouraged at the very greatest much less at small trials We know not what we shall suffer For yet we have not resisted unto blood onely let us be careful that we suffer for Righteousness and for a good cause for though we have some good things in us yet haply we may be brought to suffer for some fault in us and therein we can have small peace Beware we suffer not as Separatists that flie out against and from the Church that we suffer not for contempt or usual neglect of our Ministers if they preach the Word truly that we suffer not for rash heady hasty and violent carriage of our selves that we suffer not for our censuring for our meddling with things or persons wherewith we have nothing to do or for passing our bounds in things beyond our reach Servants must beware that they suffer not for their carelesness in their places as those which having liberty granted them to hear the Word upon their not profiting thereby are restrained therefrom so if they shall suffer for being negligent untrusty sloathful stout in answering again c. they suffer deservedly not for righteousness sake yea this their carriage makes the godly housholders to grieve and those that be not so well seasoned to think ill of the profession and it makes the name of God and his Gospel ill spoken of and hereupon many say Oh I le never meddle with these Bible-wenches c. fie upon it what a fearful thing is this The like may be said of the poor which neglect their callings and are caraless of their Families c. Note further That A godly man is blessed happy in what condition soever He is happy not onely in prosperity but even in sufferings even in the very lowest abasement nothing can make them miserable having God and a good conscience though they meet with affliction from God or persecution from men as here yet are they happy Imprison him fetter him let no creature come at him put Lyons to him c. yet he is still and shall be the childe of God the member of Christ the heir of Heaven a Kings son c. and how can he be miserable that hath the Comforter within For the wicked nothing can make them happy let a wicked man have Sampsons strength Absoloms beauty Ahasuerus his wealth Nebuchadnezzars stately Babel Dives his costly apparel c. yet is he miserable he is under the curse of God there 's but a step between him and Hell As Jonah was asleep whilest God was offended with him the winds raged against him the Whale was ready to swallow him so do the wicked eat sleep and are jovial while God is offended Heaven is shut up against them Hell gapes for them and the Devil waits on them as his prey Their security will end in a fearful wakening they shall be snatched from their beds of ease and cast into everlasting torments 1. This may encourage Gods servants to suffer for righteousness They shall not be the less happy let the world do its worst it cannot make them miserable They are every way happy in poverty sickness persecution and the like O who would not labor to attain this honor and happiness 2. It may disswade the wicked from their mischievous plotting against Gods servants For why do they pursue them To make them miserable its impossible They may indeed make them the more to shine forth through their constancy in Faith and increase their glory in Heaven and so make them more happy but to make them miserable they cannot O that they would break off this their course and be weary thereof for so long as they be wicked how rich soever or how high a pitch soever of honor they have clambered to they are miserable yea these and the like make them more miserable as being fuel to their lust being to
couragious in a good cause then stomackful if patient then blockish if wise in their matters then subtle fellows if diligent in their place very officious busie medlers troublesome if they run not to the same excess with others then precize fools c. Thus even for their godliness do they speak evil of them and so call light darkness and darkness light 1. Therefore Gods people must walk wonderful warily 2. They must not think it over-strange nor be discouraged if notwithstanding all their care of well-doing they be ill spoken of 3. We must not readily believe of men that have carried themselves well all that we hear but try it out ere we censure or change our minde 4. For ill speakers It s a woful badge of Ishmaels generation that shall be shut out of Heaven and of Satans brood who accuseth the Brethren Cursed are they God hath appointed a time to judge them for their cruel speakings Nay the world will not only speak ill of Gods Servants but do ill to them slay them as Cain dib Abel imprison them and pinch them as Ahab did Micaiah cast them into a dungeon as the people did Jeremiah into the Lyons den with Daniel spoil them of their goods as those in Heb. 10. 34. rack them torment them torture them even such as the world is not worthy of and that for their good works so Herod dealt by John Baptist and thus were the Apostles served and after the Martyrs in the Primitive Church and since multitudes under Antichrist If therefore we meet with hard dealing and doing as well as speaking we must not think it strange If we can hardly bear a few ill words how shall we bear stripes how Imprisonment and loss of all yea toturings and death ye have not yet resisted unto blood or undergone the fiery tryal we have infinite cause to be thankful together for our governors for if they were so minded as many particular persons there would be no peace for any zealous Christian If I had authority will some say I would hang up all these Puritan knaves c. Neither must we think the worse of those that be troubled for the the very best have been thus dealt withal They may be ashamed c. The best way to stop the mouthes of the world and to make them think well that they have done otherwise is not by goodly great words but by a good and constant godly conversation Thus David convinced Saul for he spared him when he could have once and again killed him Thus have many who have thought very hardly of such and such upon reports which they have heard of them upon the view of their godly and innocent carriage been much grieved that they were so far abused Thus were the Martyrs thought well of by the common people yea by great ones yea by their very Jaylors 1. As therefore we would muzzle and stop the mouthes of our adversaries that they may have nothing to say against us nay may be brought to acknowledge and love the truth and be converted and glorifie God in the day of their visitation let us live holily and innocently else if they finde us halting we set open their mouthes to speak ill continue them in their ill minde and hard conceit and set them further off from all goodness Too too many professors fail this way either they fall into foul sins or live not so christianly or else at least with zeal they are very rash and indiscreet by every of which much hurt hath been done from time to time 2. This sheweth them to be odde persons that knowing and seeing the innocent conversation of Gods Servants yet cannot be satisfied nor quieted but still speak evil of them a sign of a very bad heart who therefore will hate them because they be good whereas those that be but indifferently minded and civil seeing their good conversation will think and speak well of them Cain had no other cause to kill Abel but for his godliness nor Ishmael to mock Isaac but because he was the Son of the promise nor these to speak evil of those but because they are godly Assuredly a life agreeable to their profession should stop their mouthes Verse 17. For it is better if the will of God be so that ye suffer for well-doing then for evil doing NOw follow some reasons to perswade to willing suffering for righteousness sake which was then common and the profession of the faith dangerous 1. For that this being a world wherein we must suffer its better a great deal to suffer for well then for ill doing 2. Because the Lord will have it so to whose will we must be subject For its better c. Naturally we will chuse the better if we know it so should we in this seeing we are subject to suffering and that we are apt by nature to evil and so to suffer for it we must chuse rather as being far better to suffer for well then for ill-doing It s every way better better as being more pleasing to God he delights in the one not in the other pronounceth those blessed these accursed Besides it s no credit to suffer for ill doing but matter of shame and reproach whereas its honor to suffer for a good cause That of the penitent Thief seems to import so much we indeed justly for we receive the due reward of our deeds and so have cause to be humbled but this man hath done nothing amiss Again there 's no comfort in suffering for ill-doing as there 's for well-doing Suffering of it self is ill and grievous therefore there had need be somewhat to mitigate it but if it be for well-doing a good conscience will bear it out it s for Gods sake it s that wherewith all his servants have met and hereof the conscience takes notice and that to this there 's a reward none at all for the other 1. This rebukes those that suffer for their foul offences Theft Adultery and the like howsoever they be punished yet have they cause of hanging down the head not for the punishment but for the cause O how many refusing to be ruled by God and his Word bring misery upon themselves and ruine The Gaols are full the gallows catch many It s a fearful thing when they go to their punishment impudently and be not ashamed and humbled it s but the forerunner of fearful judgements When therefore men have brought themselvs into trouble justly their best way is to be humbled and repent so shall they finde favor with God and men We must avoid evil as we would avoid suffering for ill-doing avoid the sin if we would avoid the punishment We are also to be careful that we suffer not for Railing Slandering Backbiting Meddling with other folks matters 2. This may comfort them that suffer for well-doing its pleasing to God they
8. 1. Gal. 3. 13. as from the first so far forth as its a punishment and piece of the curse and the nature of it is changed to believers for whom Christ hath dyed it s become a Serpent without a sting yea a blessing as being hereby freed from sin and not before Hereby the soul is let out of the prison of this body into the liberty of Gods Servants and put into the possession of life Hereby also the body is freed from all toils labors infirmities and pains waiting in the Grave for an happy and glorious resurrection In which respect death is termed a sleep an advantage to the Saints and is better in the day wherein they were born So from all forerunners hereof which are curses plagues and punishments in body minde goods and name all which Christ hath born what crosses we meet withal they are to further our Sanctification and Salvation but not punishments for sin or parts of Gods judgement as they be to the wicked 2. We are hereby made partakers of all good God is reconciled to us which is more then to have our sins and punishments quite removed yea and sheweth us the light of his countenance not as David who though he staid his wrath from Absolom at his return home to Jerusalem yet was not fully reconciled to him of two years The Creatures also are at peace with us The Angels become Servants and ministring Spirits for our good in life to direct us protect us comfort us c. and at death to carry our souls to Heaven so all other Creatures the very Devils and wicked men shall do us no hurt we have also right and title to this life we lost it in Adam but have it restored in Christ. 3. Hereby he conveyeth power into the hearts of all that believe in him to enable them to dye unto sin and to mortifie their lusts more and more This is a singular comfort to all that believe in Christ who onely partake of the benefits of his death we need not fear Hell condemnation nor any enemy of our Salvation nor any curse or punishment in this life all shall be for our good we need not fear the first death but rather have cause to desire it O the happiness of such God is at peace with them all Creatures in Heaven and Earth are their friends they have right to whatsoever they have little or much therefore may they rejoyce O happy that ever we were born what pains soever we have taken to come to the knowledge of Christ Jesus by whom we obtain such unspeakable things whatsoever the world esteemeth of believers they are the onely happy persons in the world yea we shall have power to mortifie our strongest corruptions and lusts fear it not beg it and use the means if all these be put together O how happy is a Christian who can value his riches On the contrary they that have not their part in Christs death are most miserable their sins are not removed they lye under them so under the curse of God in this world and the world to come so in danger of the first death which will rend the soul and body asunder that the soul may be cast out into Hell so also of the second O that such would labor for their part in Christ Christ came into the world Christ is now Preached and offered unto us men be in a woful case and are told of it and yet how few regard to embrace Christ how few customers hath Christ one would think that all that hear of Christ should be heartily glad of him and embrace and flye unto him but alas most men for profits pleasures or love of their vile lusts are content to let go Christ and he lies as a dead commodity and they that bring him to the world be unwelcom and so indeed few have part in Christ. The consideration hereof might make us mourn for our sins the cause of Christs death might be a corrasive to eat our sin and make it odious to us might make us serve God zealously and faithfully all our days yea to suffer for his sake and rather to dye with the Martyrs then any way to dishonor him and besides to labor to finde the vertue of Christs death working mightily in us the death of sin and sinful lusts Thus of his death But quickned by the Spirit Now of his Resurrection His body and soul that had been sundred were by the power of his Godhead reunited and he made alive so continuing with his Disciples until his ascension into Heaven Touching it consider that it was so the Reasons thereof the place maner and time with the benefits flowing from thence and the duties thereupon to be performed That Christ rose again is so plain that none needs doubt thereof The Angels that rolled away the stone the Soldiers that watched the Sepulchre Mary Magdalene and the other Mary that came to see the Sepulchre the two Disciples going to Emmaus the eleven Disciples being together c. all were witnesses hereof So his appearances were many as to Mary Magdalene then to her and that other Mary then to two Disciples going to Emmaus then to them all save Thomas then both to Thomas and the others another time to Cephas another time to seven of them at the Sea of Tiberias as at another to Five hundred Brethren at once so when he was to ascend he was taken up in the sight of all those there present all which are so many evidences of his Resurrection Reasons 1. That it might appear he had fully discharged our debt 2. Because being the Son of God and Author and Lord of life it had been unmeet nay it was impossible he should be held under of Death 3. By reason of the second part of his Priesthood which was yet to fulfil One part was to offer himself a Sacrifice Propitiatory to God for the sins of his people this he did by his death now the other is to make intercession for his Church and to apply the vertue of his death to those for whom he dyed This he could not have done if he had not risen again The maner When they had rolled a great stone to the door of the Sepulchre sealed it set Soldiers to watch yet he rose They could as well have hindered the rising of the Sun in the Firmament as his rising An Angel was sent that caused a great earthquake and rolled away the stone c. No counsel or strength can hinder the work of the Lord. Place The same where he was laid which was by Gods providence to avoid cavils in a new Sepulchre hewen out of a rock wherein never man had been laid Time It was the third day early in the morning on the first day of the week the third day as was foretold by Christ himself for he was buried the evening before the Sabbath and rose
paterns and means to confirm us in our sufferings for Christ The Apostle Paul used this as an argument to move Philemon to grant his request for that he was aged and a prisoner for Christ. Hereof this our Apostle informs them even that notwithstanding all their troubles whereof haply some might have conceived him careless they were dear unto him This rebuketh those that make account of men while they be in prosperity and the world smiles on them but when the times frown and they be discountenanced and in disgrace and trouble then cast them off or shrink from them shewing them no countenance nor kindeness a sign either of mungâ—els or at last of dastardly Christians Think it not strange concerning the fiery tryal Here 's the matter exhorted to By fiery tryal is meant All kinde of persecution in what degree soever compared to the fire for that as the fire tryes the gold so persecution tryes men Think it not strange wonder not at it as at some strange think come out of a far Countrey whereof the like was never either seen or heard of it behoved you to have prepared for it before and now make a reckoning of it that so you flinch not from it when it comes Here note that The want of fore-thinking of trouble makes it the harder to be born and the stranger when it comes When a man hath time to put on his armor or draw his Sword ere the Thief come he is more safe then if a Thief should rush upon him on the sudden As those which are not used to sickness bear it worst so such are most cast down in the time of trouble which in the time of prosperity do not so much as think thereof 1. This teacheth us even in the time of prosperity to think of troubles in the midst of health we must think of sickness and how we shall bear it and accordingly provide for it so in the time of wealth of poverty so having Children if God should take them from us of our Friends if they should hate us how would we behave our selves How could we do as such and such a Christian c So in life we must think of death and when any one dyes think that we may be the next and thereupon finde out how we are prepared for it These thoughts are profitable they will make us use our prosperity the more soberly and thankfully while we have it and walk more humbly and be better prepared for troubles if God shall lay them upon us Neither will they come the sooner for thinking of them howsoever we shall be the better enabled to bear them when ever they come What 's written of the Basilisk that if it see us before we see it we dye for it but if we see it first we live is true of troubles If we see them ere they come we be much better but if they come on us unlooked for they prove the more dangerous Now every man sits under his own vine and under his own figtree Now we go to the house of God in peace Now we profess Religion with good liking But what if the case alter ere I dye shouldst thou say What if I be haled to prison lose my goods be convented condemned tortured banished c. what shall I then do 2. This rebuketh most that seldom or never have any such thoughts May not we have changes why do we not then think of them Oh such sad thoughts do not well le ts be merry while we may sadness will come time enough Thou wrongest thy self thy case will be the worse thy condition the more fearful if either sickness poverty pain or any other calamity should take thee unprovided For persecution who is there that now thinketh of any such matter most think that they shall never be moved and that they shall dye in their nest whereas alas it may fall out far otherwise Have we not many enemies and what doth not our sins deserve God hath indeed wrought for us many deliverances as from the Spanish Invasion and Gunpowder Treason c. but are we sure he will do so still Hath not our grievous unthankfulness deserved the contrary Do we think that our enemies do not now plot mischief against us No doubt they make use of peace to prepare for war and they will plot now towards their latter end to uphold their tottering Babel and do as fishes feeling the water almost gone from them flush and make a stir and when death draws near men they have strong pains So what now at the last the Lord may suffer them to do against us we know not It s the more likely there wil be some judgement because all men cry Peace and Safety and are so sensless if there should be any such alas how unprovided are we nay what were all our provision strength multitude of men c. if God should set himself against us On the contrary if we have God on our side as he was with Gideon and his three hundred with Jonathan and his Armor bearer we need not fear them though never so many so strong Now if any such judgement should come on the Land which the Lord turn away for his mercies sake wherein multitudes should be slain with the Sword others made Slaves and carried away our Wives and Daughters abused before our faces our houses and chests rifled the godly imprisoned and brought forth to torment except they would forsake their Religion O Lord how far are we unfit for any such matter and the rather for that we never think of it Never would any Land think trouble and misery more strange then we which have been used so delicately O then let us think and provide for this before that if it should come it may not be strange unto us If we look to our selves have not we cause enough to be humbled and purged from our dross and for the world shall we wonder if they hate and persecute us Haply we think because we be honorable persons the Sons of God they should not so deal with us It s true but alas they know not our Father much less know they us his Children Haply we think because we be now godly and make conscience of all our ways and love God and live with our brethren Christianly and desire nothing so much as to please God that therefore all should make much of us True God Angels and good Men will do so and that must content us but the world is the world and will hate us the more for our goodness which hath been thus ever since Cain hated Abel we need not think it strange for may not the Lord justly after long schooling us now call us out to try what we have profited Again hereby he would have the wickedness of the wicked break out that he might get glory in confounding them Also he will hereby confirm the hearts of the weak