exceed for the matter of it nor for the fashion God hath given it for necessity comeliness and decency it must not be newfangled either we use it to wantonness or pride 3. For Recreation it must be sparing in time place measure to make us more fit for our duty for God hath not set us here to satisfie and pamper the flesh but to mortifie the lusts thereof not to play but to do his work to this end is Recreation to be used 1. This rebuketh those that wallow in beastly and unlawful lusts in whoredom chambering wantonness drunkenness c. so in games altogether unlawful yet many make a practice of these to whom Solomons speech would well suit I said of laughter thou art madness For a man to sport at Gods dishonor and their own destruction is madness Can we play with nothing but edge tools the Lord will laugh such to scorn O turn your beastly pleasures into weeping and wailing 2. This rebuketh also such as are drunk with lawful things as some that so glut themselves and so pamper the body that they make themselves unfit for any duty many waste and consume themselves this way Bodies and Goods yea Souls and all Others also are so curious in their meats as that nothing can please them nothing's good enough for them yea are more angry for any want this way then for any sin in themselves or others they have fat Bodies but lean Souls O think they this is a goodly life but indeed it is a swinish life fitter for beasts then men most unseemly for a Christian So for Apparel they that follow every new fangled Fashion and are so proud and costly and so over curious as they spend no small time in trimming themselves taking no care to trim their Souls with Christs Righteousness and Spiritual Graces How are they to be reprehended What painted Sepulchres are these may not an image have gay clothes put on yet how many spend their precious time and goodly patrimonies about this vanity So for Recreations some are so mad on them as they think and speak of nothing else as if they were set here to eat and drink and rise up to play thus spend they the greatest part of their time 3. Let us therefore pare away whatsoever super fluity hath been in us in these things and learn soberly to use these mercies as the Gospel teacheth us so as thereby we may ever be made fitter for our duties and to serve God and that they may be as a staff in our hand to help us on in our journey and this is to walk pilgrim like be we more careful in feeding clothing and making merry the Soul For the latter namely profits we must also be sober both in getting and keeping them We must not onely use no unlawful means to get the world but use the lawful means moderately not setting our affections upon the world or being too earnest to compass it filling our selves with too many businesses and following the same too eagerly lest we neglect good duties or be hindred from doing them as we should 1. This condemns those that use flat unlawful means to get the world swearing lying deceiving oppression usury false weights and the like These pull a wâ— upon themselves besides that they heap up but chaff which the wind of Gods wrath will scatter God is an avenger of all such things O what reckonings do these multiply against themselves What answer shall they make that sell their souls to hell for pelf 2. This condemns not those onely that get thus but those that follow the world so eagerly as they minde nothing else of which sort most are all day long nothing but of the world no Prayer no hearing of the Word they think and talk of nothing else but the world Lords days and all they think Prayer would be an hindrance they savor nothing but of the earth they make more account of their old Shoes then they do of a Sermon they prize not such things when they are called to the Wedding Feast they have Farms and Oxen to hinder them or if they come all runs over for they be full already or as the Pharisees mock at that they hear or if they hear with joy the thorns worldly cares quickly choke it O this world undoeth most men its an enemy but not of it self but by reason of our sottishness and drunkenness that cannot moderate our selves but take too much of it and wound our selves many ways What will it profit them in the end to have embraced this strumpet she will serve us as Delilah did Sampson deprive us of our strength and give us into our enemies hands and as Jael the Wife of Heber did by Sisera thus will she serve her favorites 3. Learn we to be wise indeed laying up a treasure in heaven and laboring for meat that endureth to everlasting life For what will it profit a man to win the whole world if he shall lose his own soul O that Gods good servants should be so incumbred with the world O that that these base things should beguile and ensnare those that are born from above to the hope of so great glory Many good Christians are half drunk they are unfit for good duties cannot minde heaven from Monday morning till Saturday night and it is well if they be sober on the Lords day many be not but let both their hearts and tongues be employed on the world who yet count themselves Christians O what excellent Christians would some be were it not for the world but how doth it mar many keep them from good duties weigh down their mindes its that wherewith they are too easily beset O let 's winde up our plummets as the clock-keeper once every day keep our mindes from being weighed down with the world we must set apart some time to draw up our minde especially Saturday night not letting them down all the day following We must so use the world as not to run into evil for it neither to neglect any duty to God our Souls our Families our Neighbors the Poor or any other we must use it to further us as the Pilgrim doth his staff Learn we to prize Spiritual graces which are the onely current coyn in the Countrey we are going to yet is not the seeking of Gods Kingdom the way to hinder us of that which is meet but rather the onely furtherer would we have more then will do us good But if we shall have less of the world are we not more then enough recompenced if we shall have more peace of Conscience more credit here more favor with God more joy in death Hope to the end for the grace c. This is the main Exhortation to constancy in the Faith to the which the other two former Exhortations served as furtherances others read the words
travellers that have loytered in their way when they see Night approach ride hard so let us be as earnest and go as far to draw men to God as we were wont to call them to vanity let old men that came in so late call upon yong men and give them counsel by their own miserable experience and if any call us let us go as readily and gladly as ever we did to any pastime and the worse we have been before be now as the Apostle Paul so much the more zealous What shall we say to those that came not in till the tenth or eleventh hour had they not need to work night and day as also set forward the work in others all that ever they can calling on others and on their Families to this end and spending all thier affections about this They cannot but vex to think how they have spent their youth and middle age thereupon wishing with all thier soul that they had spent the same in Gods service 5. But for those that have long continued in this Christian course they must not now leave off but continue therein to the end There 's no time wherein we must cast off our care or lay away our Armor or be off our watch What! must ancient Christians walk in awe and fear of offending still Alas yea Have they not still an evil and false heart Will the Devil ever be at peace Nay he laboreth with old Christians most that he may foil them in the end to make them call their estate and all they have done into question and to shame their profession and open their enemies mouthes The righteous are but scarcely saved all our diligence watchfulness care is little enough to carry us through this evil world wherein so many enemies lye in wait for our souls Besides we see such famous Examples as Moses and Aaron those famous servants of God who yet in their old age at the waters of Meribah doubted and did not glorifie God but said Hear ye rebels c. So Noah that had seen the old world drowned himself miraculously preserved and been a Preacher of Righteousnes so long in his old age was caught with Wine and uncovered in his Tent So Solomon to whom God appeared twice and was the mirror of Wisdom yet how fell he in his latter time so Asa and Joash The Devil will say of an ancient Christian This man hath done me much hurt hath been constant many years and many have followed him now if I can foil him in his old age it will be worth the while so shall I make him call all the time past into question shake weak ones make my company cry out Look on this old professor they are all Hypocrites Be we therefore in the fear of the Lord all the day long for happy is the man that feareth alway O let ancient Christians look to themselves now a while and anon they shall be at their journeys end so look to thy self that as thou hast begun and proceeded well so you mayest shut up all well as Abraham Isaac and Jacob who dyed in the faith and had good report in the Church of God Of your sojourning We are here but for a little while not Dwellers but sojourners and must away to our Countrey and Home in Heaven Therefore we must pass this little time so as we may honor God and so provide for our end as that dying we may live for ever our life is so frail as that it cannot as I may so speak be set out by things frail enough It s compared to a Tent set up in the Morning pulled down at Night some booths stand two or three days some a weak but easily overthrown quickly removed so to a Vapour a Bubble a Ship under Sail having Wind and Tide with it an Eagle in the Aira Post a Weavers Shuttle a Tale that is told a Thought yea to nothing whether we be eating drinking sleeping waking playing c. it continually runs on and never stands at a stay The swiftest things have staid even the Sun it self at Joshua's prayer but not Joshua's life nor any mans Many dye the same day they are born some the same year some in their youth and even they that live longest yet dye We are as a Traveller that lodgeth in an Inn for a Night as a Player comes on the Stage to play his part longer or shorter and comes away when it s done or as one that goes to the Market to buy one thing and to sell another and then home again Therefore we have great reason to spend the time of our sojourning here in fear we should spend that little time in well-doing to glorifie God do good in our places and work out our own Savation not havocking away our precious time or spending it about needless things as God hath given us this time so to do the work that he hath sent us hither for This the Apostle requireth of the Galarians As we have therefore opportunity let us do good unto all men where 's implyed that having but a little while to tarry we are to bestir our selves Whatsoever thy hand findeth to do do it with thy might saith the Preacher even whatsoever our duty doth any way require of us I must work the works of him that hath sent me saith our Savior while it is a day so must we This is the effect of that prayer Teach us so to number our days as being few flitting and hasting away that we may apply our hearts to wisdom even do a wise mans part to know the work we came hither for see we do it and not spend our few days in other business and lewdness that we must after be ashamed of such work as we shall never have thanks for Seeing we are but on this Stage to play a part and down again it were meet we should play an honest Mans part the Christians part the good Magistrates the good Ministers part the good Husbands the good Parents part not a Thieves part nor a Cousener nor the part of an idle Person 1. This condemns them that make the clean contrary use let us eat and drink for to morrow we shall dye as if they had said the Prophets say we shall be cut off and dye let 's be merry while we may Such Epicures that think there is neither pleasure nor pain when they be gone hence shall finde though no pleasure because they have had it already yet that pain and that eternal will lay hold on them Sowre sawce to their sweet meat 2. This condemns the common sort which will not consider of the shortness of their life though both the Scriptures and Experience preach it continually and therefore thinking the time long care not how they squander it away and thereupon follow their pleasure as drinking riotous living c. even selling themselves hereto and
prosperity and welfare inward and outward in body and soul. Quest. In Heaven indeed there shall be days without night good without the least mixture of evil but can good days be enjoyed in this world R. In comparison we may but not absolutely good without evil for as the best man is not without sin so he cannot but have inward sorrow of heart and likewise be subject to afflictions every day bringing grief enough with it yet in comparison of worse days of horror of conscience of troubles outward in the Land of miseries and vexations that may befal us we may see good days that is to say Inward peace of Conscience in the assurance of Gods love and our care to walk faithfully before God also we may enjoy Peace in the Land Plenty the Gospel Health Wealth Friends Wife Children c. and when these are there are good days days freed from calamities and sorrows and wherein we may plentifully enjoy comforts and blessings The day also of a Christians conversion is a special good day so the days wherein we do enjoy the purity of Gods Worship in the Word and Sacraments so the days wherein we see Gods Church flourish so when the Sabbath is duly sanctified it s a good day so when a Christian after sin comes to repentance so the days wherein a Christian walks with God and hath recourse unto him And as thus days may be termed good so may they in other respects evil evil to the ungodly without exception to whom even in their greatest prosperity their days be evil evil also to the godly when they cannot enjoy the means of salvation in the life and power of it when God seems to hide his face from them when they have conflicts with spiritual wickednesses when the wicked prevail over them such I say and are there not such now are evil days yet withal there 's great difference between the ill days of the wicked and the godly for the godly are even in the worst times blessed even then blessed when they are chastened God also will deliver them in due time yea will make them glad according to the days they have been afflicted Here note 1. That mens days be usually evil and that both in regard of sin and the effects thereof 2. That our life is short set out here not by years but by days which is elswhere compared to a post grass a vapor a Weavers shuttle c. Thus is it to the godly in mercy God will not have them to be long here in this wicked world Thus is it to the wicked in justice as spending the time here allotted them to Gods dishonor That good days are a blessing of God to be delighted in and desired of Gods Servants God hath promised it as an encouragement to obedience they have also prayed for it Psalm 118. 25. and 122. 7. and it s made a sign of Gods favor and presence with his servants Obj. But the wicked often enjoy the same 1. Sol. Outward prosperity they have not the inward assurance of Gods favor 2. Though they abound in the outward blessing yet wanting the right hold and the right use of it nay abusing it to contrary ends it will prove in the end through their own sin a curse to them Their table will be a snare to them and their prosperity their ruine the more outward blessings they enjoy the more have they to answer for Obj. Why is it often denyed even to Gods children who go through many sorrows Sol. Though prosperity be in it self a blessing yet through the corruption of our nature it often turns to our hurt for whereas hereby we should be made more mindeful of God to love praise and serve him and walk more obediently and carefully through our poysonful nature we are usually made forgetful of God proud secure worldly contentious and not onely untoward to goodness but apt to any ill The fattest ground is most slippery fed Horses fling their riders full bodies are subject to the Plurifie Adversity hath slain some but prosperity many thousands more In great Houses there 's swaggering swearing drinking gaming c. whereas in mean places there 's Reading Praying c. nay in adversity you shal have the same persons humble which in prosperity forgot themselves as David and Hezekiah So that adversity is of singular profit to drive us to a sight of our sins with Josephs Brethren to keep us from sin as an hedge of thorns keeps Cattel out from spoiling the Garden to abate our pride and mortifie our corruptions to wean us from the world to shew us that we are not to look for our portion here but set our affections on Heaven where our inheritance is indeed reserved for us Hereupon the Scripture pronounceth them happy that be afflicted yet doth not this prove that adversity in it self is better then prosperity To us indeed it may be better through occasion of our corruption as blood-letting or the taking of loathsom Physick may be to diseased bodies 1. Be we greatly thankful to God that hath given us to see so many good days in the enjoyment of peace plenty the Gospel particular favors c. Our sins have deserved all ill days and assuredly such we shall see if we be not thankful for good days 2. Crave we of God to continue his goodness towards us as also grace to use it well else it will be no blessing will not abide with us we are at all times to walk warily but more heed is to be taken in time of prosperity then adversity then are we to suspect our selves lest abusing the same we prove unthankful Q Whether may we pray for riches and great prosperity or not A. We have no such Warrant in Gods Word neither commandment promise nor example of moderation we have as in Jacob and Agur And for great wealth without admirable grace it s exceeding dangerous It s hard for a rich man to enter into Heaven not many such are called to be thus is no mark of a childe of God If God send it we are not to refuse it but to be thankful and crave great grace to govern it and our hearts therewithal but we have more cause to fear it then desire it but for competent prosperity we may pray yet conditionally because being an outward thing we know not but it may prove hurtful we are to leave it to God that knoweth what 's best for us therewith we must also crave the right use thereof and to be bettered thereby 3. When God shall be pleased to lay his hand upon us any maner of way let us bear the same with patience God sees the same to be needful for us as lanching for a sore blood-letting or purging to a full body If God take away our prosperity be content it s but one of Gods common
thoughts from Satan ibid. 10. How to be rid of them 289 11. How to discern them from those which arise from our own nature ibid. 12. How to prevent evil thoughts 290 13. How fleshly lusts fight against the soul 292 14. Believers are here strangers and pilgrims 293 15. Several properties of pilgrims applied 294 Verse 12. 1. REformation must begin at the heart 299 2. Christians are to have a good conversation 300 3. Our whole conversation must be good 301 4. Christians are to live godly even among the wicked 303 5. In the worst places God will have his and why ibid. 6. How to live holy among the wicked 304 7. Reasons to provoke to a godly life 305 8. The wicked speak ill of the truth of Religion and the professors thereof 305 9. This sin rife in these days 306 10. Good works the best way to put our adversaries to silence 307 11. The wicked have an eye on the godlies actions 308 12. What good works are ibid. 13. How necessary they are 309 14. A Christians perseverance in well-doing procures glory to God from others ibid. 15. To visit taken two ways 310 16. Conversion is the work of God ibid. 17. It s of Gods great mercy ibid. 18. No man can truly glorifie God till he be converted 311 19. So soon as a man is converted he will glorifie God ibid. 20. Even the slanderers of the truth may become converts ibid. Verse 13 14. 1. AN Exhortation with three Reasons to enforce the same 312 313. 2. Every man must shew forth his godliness in his particular calling ibid. 3. Ministers must labor to remove false conceits out of mens mindes and apply themselves to the state of their people 315 4. The duties of subjects to their superiors ibid. 5. God requires the same which is a reason for it 316 6. How the laws of Magistrates binde us ibid. 7. A distribution of Magistrates ibid. 8. A King is Supreme Governor over all in his own Dominion ibid. 9. Subordinate Magistrates are also so to be obeyed 318 10. Both the Supreme and Subordinate are sent of God 319 11. The end why Magistrates were ordained ibid. 12. Magistrates must punish evil doers ibid. 13. Magistrates should stand for well-doers 320 Verse 15. 1. IT s God will that we should obey 321 2. The godly by well-doing stop the mouthes of the wicked ibid. 3. They are ignorant and foolish which speak ill of the Gospel and the professors thereof 321 4. Every natural man is a fool 322 Verse 16. 1. THe prevention of an Objection 323 2. Naturally we are in bondage 324 3. Believers are made free by Christ 325 4. Wherein Christian liberty consists ibid. 5. Through mans corrupt nature even the most holy ordinances of God and best things are subject to be abused 328 6. Three restrainers of things indifferent 329 7. A Christian though free yet is still a servant 330 Verse 17. 1. THey are good Subjects which not onely obey their Magistrates but live well one with another ibid. 2. We are to honor our Superiors in six particulars 331 3. We are to honor our equals in two particulars ibid. 4. We are to honor our inferiors and why 332 5. We are to honor our selves 332 6. We are to honor both good and bad according to their places 333 7. Even in them that are most bad there 's something to be regarded ibid. 8. We are to love the persons of Gods children ibid. 9. We are not to love the fellowship of the ungodly 335 10. We are to love the fellowship of the godly 337 11. Rules to be observed by Christians in their private meetings 339 12. How God is to be feared 340 13. Commendation and signs of Gods fear 341 14. The duties of the first and second Table go together ibid. 15. The knowledge and fear of God is the fountain of all the duties we perform towards men 342 16. Differences between Religions and Civil honor 343 17. What honor comprehendeth and if due to the bad much more to religious Kings ibid. Verse 18. 1. GOds Word teacheth us in all things how to carry our selves 344 2. Ministers must stoop to the meanest of their charge ibid. 3. Even particular families are to be well looked to 345 4. The preventionâ— of Objection 346 5. Who meant by good gentle and who by froward Masters ibid. 6. Servants must be subject even to their bad and froward Masters ibid. Vere 19. 1. TO be incited to the performance of any duty its necessary to know that its pleasing to God 349 2. The actions of Gods children when pleasing to him 350 3. Why servants must do their duties to unconscionable Masters 351 4. How we may know whether we do our duties in conscience ibid. Verse 20. 1. ALl suffering is not commendable nor comfortable 353 2. On June 16. 1611. being the Lords Day there was such a grievous tempest of wind as cast away many Vessels at sea amongst others one passage Boat toward Ipswich with almost twenty persons and on the 18 day were two and thirty persons troden to death and bruised at a Play in Norwich 354 3. Patience in suffering for faults hath no reward with God ibid. 4. What it is to suffer wrongfully 356 5. What those must do that suffer wrongfully 357 6. It s commendable for Gods people to suffer for well-doing ibid. 7. How fearful their condition that hate others for their goodness ibid. 8. Such as are hated for well-doing must bear the same patiently 358 Verse 21. 1. GOd hath ordained his to undergo troubles in this world 359 2. In this world the godly suffer for well-doing 360 3. Christs sufferings an incitement for us to suffer 361 4. Christ suffered even for the meanest 362 5. Christ a patern for our imitation ibid. Verse 22. 1. AN illustration of Christs sufferings 362 2. Christ was free from sin ibid. 3. How the godly stand righteous before God 363 Verse 23. 1. CHrists admirable patience in his sufferings 364 2. Why we must not revenge ibid. 3. They that revenge themselves call into question Gods wisdom and justice 366 4. God is a righteous Judge ibid. Verse 24. 1. CHrists passion set out by the ends thereof 367 2. We must not be weary in meditating on Christs passion and hearing thereof 368 3. A Brief of the sufferings of Christ set down at large by the Evangelists ibid. 4. For whomsoever Christ dyed he dyed to kill sin in them 372 5. The two parts of Repentance 374 6. Christians must endeavor to mortifie their lusts 375 7. As we must be dead unto sin so must we be alive unto God ibid. 8. All that Christ suffered was for our profit 376 9. Christ dyed even for poor servants ibid. 10. Sin is a disease 377 11. Our bodies are subject to many sicknesses ibid. 12. Christ is our Physitian ibid. 13. Sin hateful to God ibid. 14. How we may speed in our suits to Christ ibid. Verse 25.
the Spirit without measure he was made and fitted our King Priest and Prophet and not so onely but to make us so so that every one that believeth in him he gives him the honor to be so As we partake of the benefit of his Priesthood and its parts Satisfaction and Intercession so of him we also are made Priests 2. As we are to rejoyce in this priviledge so we must use it and improve it carefully in offering Sacrifices What else becomes a Priest he were not worthy the name that did not delight to offer Sacrifices to God Now the Sacrifices of the New Testament for Christians to offer are these 1. The offering up of our Bodies and Souls and all that is in us to serve God having neither Wit Will Memory nor any thing else but for the Lords use It s meet we should offer this Sacrifice for its his by right of Creation Redemption and continual Preservation we owe neither it nor any part of it to any other all to him and when we give it to him we provide best for it It s not onely never the further from our selves but that is the happiness of it we should give it and thank him he will take it of us and this is the first Sacrifice to be offered Till this be no other will be accepted of Prayer Praise or whatsoever first the person must please God then the work as in Abel And thus every man may try his Cristianity Do you give up your bodies and souls for his Service and would not with your good wills that any the least part should be withdrawn from him no not one thought if you could help it thou art a good Christian this is a good Sacrifice continue it still But how few do thus how few which give not their Hearts and Bodies to Profits and Pleasures to Sin the World and the Devil How many Sacrifice to these all day long Christians in name not in deed They that give themselves wholly to sin are monsters as they that give themselves partly to God and partly to their lusts are like Ananias and Sapphira Oh but though we do not thus yet we offer other Sacrifices Fie upon thee and them they are abominable in Gods sight as is the Sacrifice of the wicked O give them no more as weapons of sin to serve the Flesh the World and the Devil that were too too base but employ them for Gods service not some part but the whole all too little and wish it were better for his sake 2. The Sacrifice of a contrite and broken heart that is an heart grieved and crush'd for sin past comforted in Christ afraid to offend careful to please God touch'd and grieved at the smallest offence They that offer this scape Gods Judgement fearing alway they are happy fearing small sins they escape great ones being troubled at the least they rise and fall not into security Such as offer this and would it were softer grieving and complaining of their hardness of heart let such know that there may be hardness as they complain but not such hardness as they conceive as who could not feel the same But there are few broken hearts in any measure most are not troubled for their sins past nor afraid to offend nor careful nor humbled after they have offended being neither melted by mercies nor moved by the Word and Afflictions O the fearful state of an hard heart all have not alike tender heart but assuredly he is no Christian that hath it not in some measure 3. Prayer and Praise for Christ Jesus and all benefits by him past present and to come for Soul and Body O what a favor is it that we worms on earth may come to the glorious Lord of Heaven and Earth but where are our morning and evening Sacrifices What a Priest without a Sacrifice They that pray not at all it s a sign they are prophane persons as they that pray onely in misery are hypocrites Hath God honored us to make us Priests by Jesus Christ and do we neglect the Office not appearing with our Sacrifice 4. Alms mercy to all in hunger thirst sickness prison especially to the houshold of Faith This we ought to do whensoever God prepares an Altar of the necessity of a poor Saint or Church that then we Priests lay on our Sacrifice God requires it it s an honor he counts it as done unto himself therefore he promises that he will requite it and that not as we a peny for a penyworth but as Kings that use to reward a house largely where they have found kindeness therefore it s compared to sowing God and his poor Saints are the best ground can be sown in O that we had Faith enough in this Point If we did believe that we should have peny for peny it would make us forwarder then we be but he will do more The world savoreth not this at all and Believers fall too short in this Sacrifice but the more we offer it and the better the better Christians are we To offer up Spiritual Sacrifice He calls them Spiritual 1. In comparison of the carnal and bloody Sacrifices of the Law 2. Because they must be done with the Soul Heart and Spirit 3. Because they must be done by the help of Gods Spirit Our services then to God must be done in a Spiritual maner else they please not God They that give God their bodies and keep their hearts to sin perform a carnal and wicked no Spiritual service and sacrifice So we must pray and praise in a Spiritual maner with our souls and best affections not with labor of the tongue or knee True he will have the Body but especially he will have the Spirit which condemns the cold idle wordy Prayers of men wherein there is no Spirit So our alms and liberality must be done not out of ostentation for company no nor for a natural kinde of pity but for love to God because he requires it and to them because they are the Lords Acceptable to God It being a great favor to do any thing that may please God they might object as any weak Christian would Alas I would go and offer these Sacrifices but doth the Lord regard what I do will he once look to such a one or such service as mine Yea saith the Apostle we may offer up Spiritual Sacrifice acceptable to God Gods Servants shall not then need doubt but being once Believers their services done Spiritually are accepted of the most High God of Heaven yea of the meanest true Believer for he that vouchsafed to bring thee to Christ to unite thee to him to make thee a lively stone a Spiritual house an holy Priest to offer Sacrifice he will also accept of the same Let this encourage us much to these duties what a spur is this True it is if one knew he
have a far more excellent one that they are going to Thus the Patriarchs counted themselves and thus David They are not of this World Here they have no continuing City They look for a building made without hands They are Passengers going through a strange Countrey where they be not known Here is but the beginning of their happiness which they have mingled with much sorrow but they have a fulnes of happines prepared where they shall rest for ever without sin and sorrow in the perfect fruition of all that 's good True the wicked shall not tarry here ever neither yet can they not be called Strangers here because they have no better countrey nor place for they shall go to Hell Here therefore is all their hope all the good that ever they shall have that which followeth is fearful Therefore no man needs envy at the prosperity of the wicked their 's that have most seeing they have all here they are like to have But Gods Servants after they have waded through this world they shall come home where they shall be with their Father and all their Brethren and Sisters in all happiness and more then can be uttered If we be strangers in this world and Heaven our countrey then our duty is to behave our selves so as strangers for so do all true Citizens of Heaven walk in some measure Many lay claim to Heaven having no right thereto as by their very walking in this world may appear To discern the one from the other consider these Notes 1. A Pilgrim follows not the fashion of the Countrey he is in nor runs after every thing he sees other do He observes some ride to Markets and Fairs some running to Plays others sitting in Ale-houses drunk others running to Bear-baiting Bull-baiting and the like he regards none of them but keeping his own Countrey fashion goes on his way homewards and if he happen to be drawn away by the sight of them and linger a while he repents himself and saith What a fool was I I have cast my self behinde so do Gods Servants they follow not the evil guises and maners of this world The world swear contemn the Word and Ministers thereof prophane the Sabbath Rail Curse Whore be Drunk Backbite Cozen Dissemble Lye be Proud and the like these they will none of These be proper to the men of this world we may not meddle with these and this is the Reason in the Text We must abstain from fleshly lusts Why These be for worldings of this world to follow we that are Spiritual may not follow fleshly lusts but leave them to them that be but flesh but our conversation must be Spiritual Holy according to the Laws of our Countrey Zealous Fervent Pure Chaste Innocent Merciful Patient Godly and the like To Love Fear Trust in God Worship him Delight in his Word and Saints These be the fashions of Heaven our Countrey therefore these we must follow and so the Gospel teacheth us to live 2. A stranger lays not out his stock on House and Land but trafficks in things transportable that he can send home before and carry out of the Countrey with him into his own It were no wisdom to lay it out and spend his time about things he must leave behinde him So the true Christian Pilgrim he spends not his time nor sets his heart on things of this world all which he must leave behinde but trades in Grace and purchaseth Pearls of Knowledge Faith Repentance Patience Peace Joy and the like and Trafficks in the fruits of Faith his good works which he sends before him into his Countrey and in such Graces as he shall carry with him Oh how many have taken much pains for belly and back and earth but never prized the Pearl with the wise Merchant nor the means how to come by it These have the portion here 3. Pilgrims will take and use all that may further them in their journey as their Meat Drink Sleep and whatsoever else but what would hinder them they cast away or meddle not with So a true Christian useth all that will help him in his journey the Word Sacraments Prayer and all such Spiritual Repasts good Company and such baitings and refreshings as God offers him in his way as for worldly cares or whatsoever presseth down he avoids as all sin which hinders in the way He takes the benefit of the things of this life indeed but sets not his heart on them neither overloads himself with worldly businesses and cares which might hinder him from good duties or a right performance of them much less that make him run into evil For a man then goes on his journey to Heaven when he awakes with God in the morning assoon as it is convenient goes to Prayer then to his calling in Faith and through the day neglects no Spiritual duty much less runs into evil of any kinde but walks on uprightly and with a good conscience useth the world as if he used it not Such as regard not these have no meaning to come to Heaven For how should they come there As men cannot go on in the earthly way without baits and refreshings so neither the heavenly without these They overload themselves so with worldly business and cares that they cannot go one step towards Heaven O how simply do many Christians walk in these days of Peace not hasting at all to Heaven for if they did they would not take such loads on their shoulders as make them go so stooping and staggering as they can scarce go a right step all day long 4. Pilgrims travelling towards their Countrey will be asking the way and desirous to know marks and notes whereby they may know when they are in their way upon the view whereof they are very glad So Christians that minde to go to Heaven indeed will be asking the way there They will go to godly Ministers and experienced Christians and ask how they might know the way and whether they be in the way and then finding these and these marks in them as an hatred of all sin a true desire in all things to please God seeking God in secret as well as openly with a true love to God his people and Word they are not a little glad but rejoyce therein above all riches O how many deceive themselves The way to heaven is straight and few finde it Most never ask the way but go on at a venture if they be in the way so it is if not they shall shift as well as others and most please themselves that they are in without asking the way as if it were a very hard matter to miss the way to Heaven and which but few do miss 5. Pilgrims will in a long dangerous way through a Wilderness where the path is narrow where there are many by paths little company to beat the
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
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
members If we shall do thus for others shall not they do the like for us Herein Nehemiah may be our patern though he were in great prosperity yet hearing of the miseries of Gods people he so mourned that it was seen in his face he used his best credit with the King and by his permission undertook a painful journey with much hazard to remedy the same 1. This rebuketh those which rejoyce at the destruction of the Church and members thereof as the Papists would have done had their Powder-treason been effected and as carnal people do when the godly fall either into any trouble or sin Thus did the Edomites in the day of Jerusalem but he that is glad at calamities shall not be unpunished Job rejoyced not at the destruction even of him that hated him who so thus doth the Lord will not turn away his wrath from him 2. It condemneth those which instead of grieving at the afflictions of their Brethren are the onely authors thereof by Oppression Bribery Extortion and such cruel dealing so was Pharaoh unto the Israelites as Paul a cruel persecuter till he was converted Now if they that grieve not with them and help them not in their miseries will be found guilty and condemned at the last day what shall become of those men of blood that have been the cause of their overthrow The cryes of Gods poor servants ascend against them and will bring destruction upon them as the Israelites upon Pharaoh 3. It condemneth those that whatsoever be the case of the Church or Christians or Neighbors have no regard thereof but give themselves over to Ease Pleasure Belly chear Thus did Ahasuerus and Haman thus the rich Glutton in the Gospel but there 's a curse prepared for such others are like stocks and stones neither grieve in heart pity in tongue nor afford any comfort to those that are in distress they may sink or swine for all them They think it well if they hurt no man but this will not serve their turn O what comfort can such look for either from God or men in their extremity yea it s also a great fault amongst Christians that they minde so much their own matters that they are little affected this way seldom pray for such as are in distress slowly visit them and slenderly relieve them Who knows what temptations they may meet with It s no easie thing to go alone through trouble without help it s an Argument such have shrewd obstruction by Self-love and Covetousness wherewith they are much benumb'd half dead through want of Spiritual moisture We must labor to put away those to be purged and rid of them and labor to finde our souls to be in a good state and plight by our sensisible sympathizing at our brothers miseries Are we guilty herein It concerns us to be much humbled for the same and to labor for Reformation then shall we with comfort look up to God in our afflictions and may be assured that if God shall lay his hand upon us not a few will help shore us up and that 's no small comfort in affliction Love as brethren Love as children of the same Father love each other as it becometh Christians love one another with a brotherly love Hereof I have spoken on Chap. 1. ver 22. Here onely consider whaâ— Christians are to do and what to avoid that they may love one another 1. We are 1. To provoke one another unto the duties of love 2. In all we do to or for the Saints we must strive to do the same in a loving maner 3. We must hide our brothers infirmities not blazing them abroad to their disgrace not estranging our selves from them for wrongs they do us but gently rebuking them for the same 4. If our brother trespass against us we must shew our selves easie to be entreated upon his acknowledgement thereof 2. We must avoid 1. Familiar society with the wicked of the world 2. Take heed of such as sow discord 3. Not desire worldly greatness whether in Church or Commonwealth 4. Not be wise in our own conceits but esteem of others judgement as well as our own 5. Not be altogether addicted to our own worldy affairs thereupon affecting retiredness from the society of others 1. This reproves those that love like and use all alike the loose and prophane give them as good content as the good and vertuous 2. It reproves them that like the godly worst or could like them well were they not so precise 3. It reproves the contentions between Christians we should love one another with brotherly affection and shew the same by brotherly actions but how do many fall out for trifles What a fearful thing is this How monstrous and prodigious for one member to offer violence unto another To see brethren contend before God their Father in the face of the Church their Mother and before their fellow-brothers and Christians in Christ that grieve at it yea before the wretches of the world that laugh at it how strange is it When two Christians fall out and be at variance do they not unchristian and unbrother each other O the strength and violence of our corruption breaking asunder this band What shall tye men together if the Spirit of Love be not strong enough O that we could remember with Abraham that there are Canaanites and Perizzites in the land O that the unregenerate would labor for Sanctification whereby they may begin to love God and their brethren and the regenerate labor to pull out all these weeds of Pride Covetousness Envy Frowardness c. that this tender plant of Love taking root in their hearts may so thrive that it may fructifie in their lives and conversation and they may abound more and more therein Be pitiful Pity is an holy compassion of the heart whereby we are ready to relieve them that are in misery whether our selves or others Herein there must be both the affection of the heart and help of the hand For our selves we are by nature in a most woful and fearful condition we are sinners and so under the curse of God and subject to eternal condemnation hereafter and therewithal the vassals and slaves of Sin and the Devil Now we are bound to love our selves first therefore to pity our selves in any misery If we be in any bodily misery as pains poverty or the like we moan our selves complain and grieving seek to relieve our selves so ought we to take knowledge of the miseries of our souls and labor to get our selves out of the same We must not be quiet till we have got the assurance of the pardon of our sins and that there is no condemnation unto us we must give no sleep to our eyes nor slumber to our eye-lids till we finde our selves thus delivered And considering that of our selves we have no strength to any thing that is
hereafter are made to well-doing as in Levit. 26. and Deut. 28. may appear 4. This brings us peace of conscience in this world How did David rejoyce when they offered willingly to the Temple Hezekiah when such care was used in keeping the Passover and the Eunuch when he was baptized 5. This brings us to eternal happiness in the world to come 6. It s the glory of a man when he is dead The godly Kings are yet commended That they did that which was good in the sight of the Lord this was their Crown and that which is to be desired of a man is his goodness For the extent of this we must do all good that we can and our places require having respect unto all Gods Commandments Thus did Josiah He did according to all the Law of Moses He that commanded one commanded another Whoso doth willingly pass by any one duty declares himself an hypocrite And who so lives in any one sin is guilty of the breach of the whole Law We must do good at all times Aguish fits of goodness as before the Communion or in afflictions c. God cares not for he will have us to be ever doing some good and ever fitting our selves to do more We must do good in all places not in the Church onely but at home in our Houses and Shops yea when we are furthest from home So in all companies we must do good or take good if we cannot do what we would we must do what we can it s some good to keep away evil We must do good to all persons all duties towards God publikely privately on his Sabbaths on other days so towards our Families Neighbors Friends Superiors Inferiors Equals We must do good as occasion offers it self yea towards our enemies that do us hurt as to our selves also and that in respect of body soul goods good name We must do good in our general callings as Christians by our holy conversation agreeable to our profession and by our Counsels Exhortatiâ—ns Admonitions Reproofs Prayers We must do good also in our particular callings as Magistrates Ministers Husbands Wives Parents Masters c. This is so necessary as that he which doth not good in his special calling is no good man We must do good also though it be hard and difficult so to do naturally we are prone unto evil and it comes off hand easily but to do good is harsh Gods Commandments are as a yoke to the flesh though easie to the Spirit a burthen to the flesh but light and comfortable to the Spirit To pray read instruct our families is painful so to study preach hunt out disorder set up goodness see the poor set on work and the like but as we would partake of the reward which is indeed great here and hereafter we must not shrink at this labor If one way will not serve the turn whereby to bring to pass our Religious purposes we must set upon another as they that carryed the man of the Palsie not being able for the preass to enter in at the door uncovered the roof of the house and through it let him down We must do good though we have no thank for our labor as Moses and Aaron on the peoples behalf whom they conducted out of Egypt though they were unthankfully dealt with yea though we have ill will and hard measure as they that seek to punish sin shall have of evil doers nay though the greatest be against it as Daniel prayed to God though the King forbade it and danger was to follow upon it Thus the Prophets spake the truth though with danger of their lives Elijah Micaiah John the Baptist c. Thus the Martyrs confessed the faith boldly though with loss of their lives We must do good also though we have few encouragements and small company such was Joshua's resolution nay though we be as it were alone as Noah in that generation Lot in Sodom Elias c. we must preach still though we see but little fruit of our labor We must do good while we may while life and means last yea and constantly and to that end many take up Prayers in their Family but quickly leave them off neither must we onely do good but we must do it well for even the best things in the world may be marred in the doing as Alms and Prayer by hypocrisie and opinion of merit and therefore we must be regenerate persons and by Faith be reconciled to God in Christ We must also do the same in a particular Faith and in uprightness of heart declaring the same by the reformation of our lives and this must be in obedience to God ayming at his glory and not seeking our selves either in our profit pleasure or credit c. all which must be done willingly 1. This sheweth the wretchedness of our corrupt nature that good being in it self so lovely and there being so many great Reasons to perswade us thereto yet our nature is most averse therefrom 2. This condemneth those which are so far from this that they be enemies to goodness The more Spiritual and holy any duty is the less they can away therewith as Prayer Meditation Conference with the godly c. nay they hate goodness in others whether Magistrates Ministers or private Christians yea are so wholly opposite to good as they are wholly given over to evil 3. This condemneth those who though they be restrained and break not out into evil yet have no heart nor love to that which is good They be no swearers nor disordered persons in their Families yet they do not pray instruct and do good in their Families they neither prophane the Sabbath nor yet keep it holy they keep not bad company yet love not the company of the Saints they spend not on wicked purposes and yet do no good with that they have they be no enemies to Religion but they be not zealous friends they be no maintainers of disorders in Towns yet do not zealously set themselves against such This is not sufficient to make a good man nor to see good days for Every tree that bears not good fruit shall be hewn down and the barren Figtree was cursed and the Servant that did no good with his Talent in the mean time he had done no hurt therewith was cast out It will not go for payment nor bear out any that they have done no hurt but what good have they done even we our selves will scarce keep a Cat or Dog meerly for this that they do no hurt except they do some good neither will we think well of those Servants who being negligent in our absence shall say We have done you no hurt have not robbed you of your goods railed at you wronged your children c. for that which they should also have been diligent
that the other is better as having more comfort in themselves and being more fit to do good unto others and yet they may scape some checks the others may meet with as Peter yea God seems more to tender these then those as a Father having two Children both beloved of him the one sick the other in health is most careful of him that is sick that he may recover To have a tender conscience checking us for the least sin idle words vain thoughts and the like as Davids for curting off the lap of Sauls Garment is a singular blessing and therefore to obtain it we must both see the odiousness of sin judging aright thereof and must bring our hearts to mourn even for the smallest sins 1. Let every man examine himself whether he hath a good conscience or not whether art thou assured of the pardon of thy sins whether doth thine heart bear witness that thou hatest all sin and art truly desirous to please God in all things as well great as small secretly as openly at least in the deep sence of thy misery art thou wearied under it as an intollerable weight hearing of the onely remedy dost thou long after it above all the world art thou as willing to turn from sin as to have sin forgiven to take up his yoke as to be refreshed by him If not thy case is fearful What have we if we have not this It s our duty then to labor for it and not rest till we obtain it What may not incite us hereto It procures Joy Peace Comfort Boldness before God and men such are bold to pray unto God bold to crave others to pray for them It s comfortable in prosperity a sweet companion at home and abroad night and day it s a sweet companion in adversity like a good wife by her kindeness chearing her husband when he comes home who hath been much turmoild abroad another Simon to bear a piece of our cross yea in the greatest crosses this assureth us that yet God is our Father he visits us in love he will assist us and at last deliver us It s a Castle of comfort an armor of proof a continual feast an Heaven upon earth It makes a man embrace the flames kiss the stake and being in the fire accounts as if he were on a bed of Roses In death its comfortable when all things else forsake us then when our eyes are shut up yet through this we shall with Steven see Christ Jesus ready to receive us and shall say Lord now lettest thou thy servant depart in peace In the day of judgement it will make us lift up our heads with joy when we shall see our Savior Christ come to receive us into his heavenly kingdom O they that have a good conscience should make much of it as of their jewel and labor to keep it It may be easily lost and is hardly recovered as may be seen in David and Peter The first part of it namely The assurance of our Salvation is kept by daily renewing our Confessions Supplications and Thanksgivings To this end we must labor to know the will of God and daily to grow in knowledge by our diligent perusal of the Scriptures The 2 part of it namely our care to please God is kept maintained by a daily and constant resolution not to offend God and so we must both strive and watch against our frowardness worldly-mindedness c. and covenant and vow to do the will of God to the uttermost of our power Hereupon we must walk carefully as in the presence of God avoiding all occasions of sinning using all good means to keep us in a good course publiquely and privately being diligent and careful in our particular calling to the glory of God and good of our brethren 2. This reproveth those that having a good conscience fail as much in laboring to keep it as the World doth in not laboring to obtain it How do Christians go on carelesly without renewing their exercises of Faith and Repentance and so their assurance is to seek or else hold it at a venture and coldly our worst day in the week might be better then our Sabbath had we but the grace to use our time aright O how many are careless watch not give way to their lusts therefore fall into many evils and so wound their consciences very often which is dangerous A place often wounded or hurt will not at last be healed We dishonor God much disquiet our consciences give evil example to others by our frowardness impatience worldliness hard dealings c. Hence it cometh that the Word pincheth us evil tidings amaze us we are loath to dye and the day of Judgement is fearful to us 3. This may encourage and comfort those that have good consciences though they be timerous What God shews mercy even to men unworthy and though thy sins be many and great yeâ— hast thou to deal with him that 's able to pardon them Lose not that thou hast when we lose good consciences all Gods graces diminish and vanish away neither can we thrive any whit as is seen by daily experience But nothing can do us hurt as long as our consciences hold good then are we fit to live and fit to dye fit for the Word and Sacrament fit for death and judgement Thus of the kindes of conscience and so of conscience in general Having a good conscience c. Now of the Words in particular whereof I have laid down their coherence with the former and from whence may be noted That a godly conversation in all things is to be joyned to a bold and zealous profession of our Faith to our knowledge and profession gifts utterance and the like we must adde a good life these two be two Twins St. Paul often joyns them together neither must they be parted saying and doing the tongue and hand must accompany one another Reasons hereof may be these 1. God expecteth of us that where he reveals the knowledge of his will that we adde obedience or else we shall be beaten with more stripes Where God findes this he delights in it as in Abraham who is called The friend of God in David whom he calls A man according to his own heart so in Joh in Zachary and Elizabeth c. we finde the same commended The contrary God loaths as in his own people whom he did again and again advertise hereof 2. This will prove our profession sound and not hypocritical for hypocrites go a great way but its onely Faith that purifieth the heart and that our knowledge is not swimming in our brain but sound and saving knowledge purging both heart and life when we dare compact with any other and say Shew me thy Faith by thy works as I can 3. This not onely Gods children look for when we have got knowledge and come
God to come and yet they feared nothing Note that wicked men fear not Gods judgements Thus was it with the Sodomites with Lots sons in law with the Israelites This is indeed a token of a wicked man as being an argument of unbelief Atheism and hardness of heart and that they are mad on their sins These are sure to fall into destruction This condemns the common unbelief and impenitency of most men for though they hear Gods judgements denounced against sinners and that they hang over the pit of Hell and that he will judge Whoremongers and Adulterers c. and that no such shall inherit the Kingdom of Heaven and that they are thieves for every bit of bread they eat that if they come to the Sacrament without their wedding Garment they shall be bound hand and foot c. yet they fear no colours but go on like blinde Bayard People were of old afraid of Purgatory but these are not whatsoever can be said of Hell or the day of Gods dreadful judgement But they that now fear them least shall one day feel them most whereas Gods Servants which tremble and humble themselves with David Habakkuk and Josiah hiding themselves with God shall escape and they that fear them least before they come and are boldest in sin they are most stricken with horror and most cowardly when they come as Ahaz Saul Belshazzar c. Wherein few that is eight souls were saved by water Here 's the proper use and end of the Ark The preservation of Noah and his Family from drowning By souls we are to understand men and women and by being saved their temporal deliverance 1. In that the Ark preserved them and was not overturned with the raging of the waters and that Noah with his were not choaked being so long there with beasts Note That What God will have a thing to do though it seem never so weak or unlikely yet it shall be sufficient to effect it as Sampsons jaw-bone the compassing of Jericho Daniels pulse which he eat the Whales belly for Jonah Jordan to cleanse Naaman so by the foolishness of Preaching by the Ministery of a few mean men to speak of in comparison to convert the Gentiles c. If God shut up Noah in the Ark he shall be safe enough yea and how many poor live and prosper with a short and bare allowance and many of them in sickness get up with poor help and means O the happy condition of Gods Servants what means soever they have if God bless the same they shall suffice to do them good Hereof how often in time of danger when means have failed or weak means onely were to be had have we had experience 2. In that Noah with six other righteous persons besides himself were preserved Note Both the reward of righteousness though not for merit but Gods mercy and what a dignity and priviledge it is to be righteous one such is more worth then ten thousand others As they are the glory the wicked are the dross so do they finde that godliness hath the promises both of this life and that which is to come O what a provocation and encouragement ought this to be unto us to labor to approve our selves to God to be righteous in Gods sight and to walk with him Such shall be preserved from all evil of body and soul for those that be otherwise they lie open to all judgements here and to eternal destruction hereafter O that men could believe the odds between the one and the other Cham being with his Father in the Ark was preserved from the Flood but after was cursed and condemned for his sin and is in Hell Note both that Its good to be near the godly The place and they that be with them fare the better for their sake as Laban for Jacobs and Potiphar for Josephs wicked Jehoram for Jehoshaphats all in the Ship for Pauls and here Cham for Noahs and none can be saved by any other bodies goodness The soul that sinneth shall dye and every one shall be saved by his own Faith C ham perished though he had Noah to his Father who was such a good man Note further That Though the wicked both may and do often escape bodily dangers as Cham did yea live wax old and grow in wealth c. yet they shall not escape the everlasting judgement of God for their sins While they continue their sins whatsoever their prosperity be their judgement sleepeth not neither doth their damnation slumber 4. In that of those which were saved from drowning being but few yet one was not saved eternally Note That It ever hath been is and will be that a very few have been or shall be saved thus you see it was in the old world So was it under the Law when all the Nations lived without God in the world onely God was known in Jury yea though Israel was as the sand of the sea yet but a remnant of those were saved How few in the wilderness but were disobedient how few under the Prophets but were idolatrous and stiff-necked In the days of Christ where was faith to be found and now not to speak of the Jews Turks and Pagans even among Christians doth not the love of most wax cold Narrow is the way to Heaven and there be few that finde it Many are called but few are chosen Gods people are a little Flock Faith and Repentance without which none can be saved be so difficult things as few attain them An Hypocrite and civil man may go far but come far short If indeed to speak two or three good words at ones death were a sign of repentance as numbers hold or Heaven were so easily come by in vain did Gods Servants humble themselves and labor to cleanse themselves in innocency I would never care for coming into Heaven if it were so easily obtained as the Arrian at Norwich about to be Executed said to one standing by Do you think Christ would forgive me if I did confess and believe in him and acknowledge him O saith the party without all doubt he would To whom the Arrian If your Christ be so easily to be entreated I 'le never believe in him But not every one that saith Lord Lord shall enter into the Kingdom of Heaven Faith and Repentance with the change of a man is the greatest work in the world Though we cannot judge the precise number of those which shall be saved neither yet who they are yet generally this is true That in the visible Church but a few shall be saved We must not therefore content our selves to do as most do or the rest of our Neighbors do but rather as the fewest do else we can never enter into Heaven or be saved we must crowd and strive hard and labor to be of the number of those few which shall be saved we must give all
on Christs passion O it s a fruitful mother of many children To know that sin is enmity against God fights against the soul brings death with it is not so available to kill sin as to know and meditate on this That Christ hath suffered for us in the flesh From the necessity of Christs sufferings whereof I have already spoken in the foregoing Chapter Note 1. Our woful and miserable condition as we are of our selves 2. The ugliness and hainousness of sin in Gods account 3. The admirable mixture of Justice and Mercy with the unspeakable love of God and Christ Jesus The Jews said He loved Lazarus well because he wept for him much more may we say That he loved us because he hath dyed for us David loved Absolom well who wished that he might have dyed for him how much then hath Christ loved us having indeed dyed for us O what love do we owe for this so great love 4. The happiness of such as do truly believe and repent their debt is fully discharged and having right unto Christ there 's nothing that the Lord will deny them 5. That we are to renounce all false ways of Salvation the Jews the Turks and the Papists way all other ways besides this 6. That we are to labor to know we have part in this yea Christ having suffered we must also bear afflictions patiently Arm your selves likewise c. The duty whereunto we are exhorted is to suffer in the flesh to mortifie our flesh that is our corrupt and sinful nature and the lusts and sins thereof both inward and outward But 1. Most are so far from mortifying their lusts that they follow them with greediness and cannot endure any to speak against them These be fools indeed to destroy their own souls by living in enmity and opposition against God 2. Some it may be refrain some lusts but others they live in and yield to and yet these will claim part in the death of Christ hope to be saved by Christ but so long as it s thus with them its impossible that they should have any part in Christ. Do we therefore labor for mortification applying the edge of the Word of God to the throat of our lusts That we may not give way hereto le ts often call to minde the threatnings of the Word the Sacraments of Baptism and the Lords Supper what God offers us there and what we convenanted with him for the crosses which our lusts have drawn on us Gods manifold mercies unto us but especially meditate on Christs death and passion which is indeed a strong corrasive to eat out sin for our corruptions remain too rank and through want of care and too much yielding thereto be not subdued as they ought Let us know that he is the best Christian not that hears most or knows most or can utter most but he that hath most power over his affections and heart Note further from hence That as our lusts fight against us so we must furnish our selves like Soldiers that we may prevail against them It s no easie thing to get out of sin or to get the Mastery thereof it s to mortifie our members to pluck out our right eyes and cut off our right hands It s easier to take any pains in offering sacrifice nay fast extraordinarily and to part with our goods with thousands of Rams and ten thousand rivers of oyl yea with our first born then to part with one beloved sin They that would overcome their lust must not stand still or be without weapons we have that within us which rebelleth against the Law of God and would lead us captive to the Law of sin which is in our members Hereunto the Devil addes his power the world also joyns herewith by ill examples bad counsels mockings revilings c. and therefore we must be resolute and play the Soldiers if we would get out of our bad course Through want hereof some even under a powerful ministery be never converted some get a little way but hang behinde in sin some are a great while ere they can get out whom the Word having called and awakened the world the Devil and their own lusts do again freshly assault nay some being truly converted yet fall back again into foul security and have yet strong corruptions and many odde qualities c. 1. This rebukes most of the world who do indeed joyn with these enemies few fight against them but fewer resolutely and therefore are led captive of them to their destruction 2. This may provoke us to put on the whole armor of God to arm our selves on all occasions and in all temptations with good thoughts and meditations of the ugliness of sin danger of it its hatefulness to God with the passion of our Savior Christ O how few arm themselves or when they do it s but to halves O this must be put on and kept on continually night and day we shall sleep never the worse there can be no truce between us and our enemies This must be kept even in the times of greatest prosperity Ships usually are cast away in storms but Christians may miscarry when its calm Thus was it with David he abode constant in all Sauls storms but in the time of peace was carried away with Bathsheba's beauty It must be kept on even in our old age and till death for then will the Devil set himself most against us and both Noah Moses and others did then catch worse foils then ever before Suffered in the flesh To mortifie our corrupt nature is called suffering in the flesh and the truth is its hard to say whether is harder to suffer bodily torments and pains or to mortifie a mans lust O it s a death to part with them yea when in a man after long strife between the grace of God and his corrupt nature in the work of his conversion grace prevails it s even as the pangs of death as when the Devil went out of the childe he threw him down and he lay foaming as if he had been dead O it s not so easie a matter as the blinde and prophane world imagine Hath ceased from sin That is living in any sin For he that is born of God sinneth not and He that committeth sin is of the Devil That he no longer c. The whole time of our life that remains after we are called to repentance ought to be spent in the service of God and practice of Repentance and a new life We owe all our life to him all the days of our life the whole time we owe all to him who hath made and preserved us nothing to any other What time therefore we have spent in sin we have robb'd God of it and so ought willingly to give him the remainder redeeming that is past with all diligence The time past we know but
not be dismaid but bear these things patiently yea joyfully for should we not rejoyce in that that makes us blessed If therefore we shrink at the least of these things and pull in our heads where 's our faith labor that if we should be mockt and railed on it may not be for nothing but for true grace faith wrought in us by the Word c. If we have these things no matter though we have some mocks withal 2. See that wicked persecuters make Gods Servants happy yea more happy then they should be so that in seeking their hurt they do them good many ways They purge and try them make them the more dear to God and set the greater Crown upon their heads what a priviledge have the Servants of God that all things even their persecuters should work together for their good It s not so with others yet are not we to thank the wicked for this who intend no such thing The Caldeans and Sabeans were an occasion that Job had twice as much goods given him as he had before but no thank to them for they took from him what they could It s God who blesseth the more those whom the wicked curse 5. That the judgement of the world is contrary to Gods They think not any blessedness to be in being railed on for Christs sake but that blessedness stands in Health Wealth Honor favor of Princes c. Alas poor vanishing vanities to be lost every day but blessedness is in being a Christian and suffering for the same Gods thoughts are not as mans The blinde world cannot judge of colours and Carnal men savor not of things Spiritual 1. Therefore look that we never esteem nor be carried with the judgement of the world no not of the wise men of the world which is a crooked rule to go by They say it s not good to be too forward is matters of Religion but go so far as they may come back when they will and save themselves from danger and have two strings to their bow but let us know this to be cursed policy this amity with the world to be enmity with God 2. If we think troubles for a good conscience base vile and accursed and so shun them though with an ill conscience we are then of the world and either wholly carnal or in great part Shall we account that cursed which the Lord calls blessed True we must not bring troubles on our selves nor desire persecution yet if God call us to them we must not count them base but glorious not cursed but blessed So if we think basely of them that suffer or are in persecution and shun them then are we carnal and of the world nay we ought to esteem highly of them and think them glorious persons because they be honored of God and greatly graced of him For the Spirit of glory and of God resteth upon you He proves what he affirmed If ye suffer for Christs sake it s an argument ye have the Spirit of God in you which is a glorious Spirit and makes you glorious notwithstanding the ignominy and reproach the world casts upon you as though you were of all others the vilest whereupon you must needs be blessed which Spirit is on their part ill spoken of but on yours that suffer is glorified So that as the Spirit makes you glorious you glorifie it by your constant and joyful suffering Hence Note 1. That to suffer for Christs sake is a sign that we have the Spirit of God in us for 1. The world would not hate us except they saw some work of Gods Spirit in us for if we lived after the maner of the world they would let us alone 2. Such have the Spirit of Adoption assuring them of Gods love of pardon and Salvation which makes them willing to suffer 3. It s the Spirit that comforts and heartens to such weighty things flesh and blood will endure nothing for Religion neither can it but through the Spirit we are enabled Steven a comfortable Martyr Why It s said He was full of the Holy Ghost It was by the Spirit of God onely that the Martyrs endured so constantly not a few of them being weak sick tender feeble of nature and fearful It was of the Spirit that Mr. Glover spake when he came to the Stake to be burnt He is come Austin he is come having been very heavy and comfortless the night before In ill I confess some may be as stiff as the best can be in the truth but they cannot suffer so joyfully as the Servants of God for it s through the Spirit of God that they suffer 1. Therefore if we have had or finde any power to endure persecution we may know that we have Gods Spirit and thereupon ought to be both thankful and joyful 2. As we would suffer with comfort and joy let us labor for the Spirit and for a greater measure thereof daily 3. As for those that neither can nor will endure any thing it s a sign they are carnal and without the Spirit And indeed none can suffer much or joyfully but such as have the Spirit and therefore so few having the Spirit there would be but a few to stand for the truth if there should come a time of tryal 2. That such as are endued with Gods Spirit be blessed for such as have and are led by the Spirit of God they are the Sons of God and they yea they onely which be sanctified here shall be glorified hereafter The Spirit is given to the Elect not to the world it s the earnest of our salvation and seals us up to the day of Redemption Again such are freed from the bondage of sin to serve God such also have God abiding in them yea and hereby the Word the Sacraments Prayer Afflictions all things are profitable to us Hereby we are enabled to every duty and armed against temptations 1. This may comfort those that can prove they have the Spirit of God in them they are comforted sanctified and guided thereby This is the earnest and pledge of eternal life they are blessed though but mean they may come into Gods presence boldly they shall want nothing that is good 2. It may be a terror to those that live after the flesh They have no mark whereby to free them from being reprobates for if any man have not the Spirit of Christ the same is none of his Christ never dyed for such they are yet under the bondage of sin 3. This should teach us having the Spirit to beware of doing any thing whereby to grieve or weary such a guest sin is a filthy thing and that wherewithal the Spirit cannot away yea to use all means to cherish it daily suffering our selves to be guided thereby as that which will not be there where it may not rule 3. That the Spirit is glorious in it self and makes them
he deal with the insensible earth if our sins hinder not he sends rain the former and latter in due season If with bruit Creatures he gives them meat in due season on whom they wait for it much more will he give unto his own servants He that teacheth men to do things in due season to sow plant reap fell timber all things to their best advantage will do his in season As he pulls down the wicked in due time though often not when we think good or so soon as we would but when it shall be most for his glory the comfort of his servants and the greatest shame and astonishment of his adversaries as it was with the builders of Babel Haman and others so will he also exalt his own as were Joseph David Moses with others Let us wait upon God patiently think not long use the means diligently and pray but murmure not use no unlawful means We must not despair though we be not holpen by and by knowing that the due time is not yet Sarah and Rebecca failed herein and used unlawful shifts the one to obtain a childe by her handmaid the other the blessing for the Son she loved Isaac would not do so but waited and prayed twenty years together for a childe and never would meddle with any handmaids bed We may not appoint the Lord the time whose are times and seasons Verse 7. Casting all your care on him for he careth for you HEre he exhorts to another necessary vertue even Faith and Confidence in God whereby laying aside all superfluous and excessive care we depend upon God for the welfare both of body and soul This is of very great use in our life and that which will make it much more comfortable then most mens lives be It may depend on the foregoing matter thus as an Answer to an Objection that might rise from the former point which concerneth humility If we should be thus humble towards men then should we be misused of all and made a threshold whereon to tread No saith the Apostle cast your care on God for that do that you are commanded and commend your selves to God he will care for you Will he suffer them that obey him to be trodden under foot No What will he do then take the care of them and that both for body and soul Here then we have an Exhortation and a Reason Casting all your care on him What would he have us altogether careless and have no regard what becometh of our bodies and souls but leave all to God No there are two extremes to be avoided too careless and too careful a Christian must go in the midst By All he means all superfluous and distrustful care God bids we should labor strive seek give all diligence in the matters of Salvation to get Knowledge Faith Repentance c. therefore must hear read meditate pray confer c. for though God work both the will and the deed yet he will have us work out our salvation with fear and trembling he will not save us without us So for this life we must be painful as Adam both before and after his fall Every man must have an honest calling and therein take pains else he must not eat that he may be a profitable member in his place As the wise man commendeth diligence so doth he as well speak against idleness yea we must have an honest and moderate lawful care therefore is the sluggard sent to the Ant to forecast and save somewhat in youth against age in health against sickness as Joseph in the time of plenty saved for the years of famine All this God likes well When these two meet as they did in that good woman Pro. 31. or when one is husbandly both for soul and body as either of them is better then nor so both of them are excellent Who may tend upon the good of their souls better then the diligent and provident Who may do more good to others then they for idle persons and unthrifts are neither good for themselves nor any body else 1. This rebuketh slothful Christians that have no care of their souls regard not the Lords Market-day the Sabbath care not for the Word or else come coldly unto it without buying or laboring to make provision of those graces needful to Salvation care not for Prayer the Sacraments Religious Company c. Hence it is that they have ragged beggarly souls void of any true riches or spiritual graces and so will be cast out with Dogs This will be fearful condemation that so few wise Merchants purchase the Pearl lay up treasure for their souls or seek the true riches in Christ few labor for the meat that endureth to life everlasting O the soul is little regarded and yet what profit is it to win the whole world with the loss thereof 2. It rebuketh idle persons that have no Calling no skill in any no minde to follow any or if they do then do they unthriftily waste their time in drinking gaming c. and when they come home either through their own pride and unthriftiness or their wives they lash out as long as their means lasts without any frugality or moderation whence poverty taketh hold on them whereof they should take notice and reform Oh it s an ornament in a Christian to be diligent and frugal The other extreme which is forbidden is Excessive care and this is for soul or body Soul when we cast distrustful thoughts or have cares out of our own reach and which be in Gods power as thus If one that hath been a notorious bad person hearing the Gospel preached and Mercy proclaimed to such should be held off because he never looks that any such thing should be done to him but thinks it impossible he should ever come to good that hath been thus and thus bad and so hold off and thinks as good never being to seek to God for it will never be This partly must use the means that God hath ordained for miserable sinners to come unto him and finde mercy by and commend the success to God Another having begun to finde some comfort and enter upon a good course is held off hearing he must renounce all sin and labor to please God in all things else no salvation now he hath one sin or corruption he thinks verily he shall never prevail against therefore as good never go further He must use the means of subduing this by the Word Prayer the Sacraments c. knowing that as God gives him strength against some he can also and will in time against all corruptions in the mean time take it Another having begun hears that he only that endures to the end shall be saved and he thinks he shall never but shall fall either finally and perish or at least most foully into some error in judgement or sin in life and shame all and therefore as good