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
and consider well and tarry till they have a calling and let them not intend to live at ease to follow their pleasures to gather riches c. but let them make their reckoning to prove Laborers Soldiers Watchmen c. else no coming here Thus in general The elders which are among you I exhort c. This verse containeth the first Reason of the following Exhortation which is taken from his own person being one every way fit to exhort them namely 1. An Elder and Minister as well as they for the name Elder is of dignity and office here and not of age who therefore knew what belong'd to his place and did what he required of them to do 2. A witness of Christs sufferings and so well acquainted with his minde 3. A partaker of the glory that shall be revealed who therefore would not exhort you unto any thing whereby either I my self may be deprived hereof or you hindred from attaining hereunto 1. In that he an Elder exhorts them Elders note That Ministers are fittest to teach Ministers and to judge of their actions True people may and ought try our Doctrine modestly and humbly they may also dislike and speak against foul things in our life and conversation but of things not so apparent people must not be ready to censure much less think to teach their Ministers For the spirits of the prophets are subject to the prophets This rebuketh the too much rashness and pride of some this way ready to control every course of a Minister that is not pleasing to them yea their maner of teaching prophanely calling it railing and that they should have spoke thus and thus when such dislike any thing in a Minister it were their wisdom to ask the judgement of some godly Minister before they censure or give judgement against him 2. In that he requireth nothing at their hands but what he himself did note That The most forcible and profitable way of teaching whether private or publique is first to do that in our own persons which we require of others Jesus did and taught Parents may not rebuke swearing in their children and swear themselves Housholders bid their Servants go to Church and stay at home themselves having no necessary occasion to keep them from thence Abraham was circumcised with his Houshold Joshua and his Houshold served God the Jayler and his Houshold were baptized He is not the best Husband that puts over his work to be done by others saying Go but who puts his hand thereto saying Go we c. He is an ill Captain that bids his Soldiers go fight himself in the mean time tarrying behinde It s woful teaching by Ministers that do quite contrary Shall we not condemn our selves while we call for that in another which we our selves do not observe Neither is there likelyhood that in such a case any will give ear unto us 3. In that he besseecheth Note as his modesty and humility So that Peter was no Pope had no Supremacy was not Christs Vicar as the Pope of Rome affirmeth of him and challengeth of him by succession Had it been so there had been no fitter time wherein to have shewed it then this Howsoever what had it been to the Pope who hath wofully degenerated He calls himself a Pastor yet challengeth authority over all the Church not Kings themselves excepted He is an hideous Beast and Monster If he send any commands it s not I that am a fellow-Minister and that take pains in the same calling do beseech you but he proudly thundereth and threatneth c. A witness of the sufferings of Christ So be we it s an Article of our Faith and we look thereby to be saved but we are witnesses onely of that we have heard he of that he saw he was with him when he was apprehended when he was brought before the High Priest c. he was a witness by seeing them preaching them imitating them Now in that he urgeth this as a reason to back his Exhortation we may note 1. That if we have any Credit Honor Favor Dignity we ought to improve the same to the benefit of the Church and furthering of Gods cause 2. That Ministers must use all Spiritual wisdom and skill to perswade unto obedience as cunning Chapmen they must use many reasons to perswade Customers to buy their Commodities 3. That the troubles of Gods Ministers are so far from disgracing them as they honor them and make their persons and counsel the more to be regarded for their sufferings are a seal to their Ministery and shew their faithfulness for those we should respect them the more not think the worse of them And also a partaker of the glory that shall be revealed Here note briefly 1. That we should much regard those and their counsels whom we see much graced of God and like to be heirs of glory 2. That such as are Partners with Christ in suffering shall also partake with him in glory 3. That God hath prepared glory for his Saints in Heaven 4. That a man may come to know in this life that he shall be partaker of the glory of Heaven whereof whosoever is as yet ignorant he must endeavor by all means to make it sure Q. How shall we come to know this A. If here we partake of grace we shall hereafter partake of glory on the contrary no grace no glory Lassure you This knowledge is that which doth here uphold us amidst our many troubles it 's Mount Nebo whence we see the Land of Canaan all the Grapes we have to comfort us in the wilderness of this world 5. That Faith makes things invisible to be seen things absent as the glory here spoken of to be present Through this a childe of God hath Heaven already in possession whereinto his Soul shall enter immediately after his death as his body also being coupled to his Soul on the day of Judgement He that believeth saith the Scripture hath eternal life and Whom he justified them he also glorified Verse 2. Feed the flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde THe first duty required of Ministers is laid down in these words Feed the flock of God which is among you Feed namely by preaching the word soundly and diligently The flock of God namely The whole company which is under your charge which is not yours but Gods and that whether by creation as all are or by redemption as some are Which is among you or dependeth on you for Instruction Comfort and Direction Feed This implies divers things as 1. That Ministers must preach the Word of God Now preaching is an opening of the Scriptures wherein as many things be dark and hard to be understood which God hath done in his great wisdom
1. EVery natural man is like a beast 378 2. Every unregenerate man is out of his way 379 3. How they come to be misled 379 4. No natural man can of himself come home to God 380 5. The natural man is in continual danger ibid. 6. All believers are in a safe condition 381 7. The Ministers of the Word are Shepherds under Christ 382 CHAP. III. THe contents of this Chapter 385 Verse 1. 1. MArriage in Gods account an high and honorable state 385 2. Both husbands and wives must learn to know their duty ibid. 3. The duties of wives ibid. 4. Why the Apostle insisteth so largely about the same 386 5. Gods Ministers have been at all times liable to be slandered ibid. 6. The prevention of an Objection ibid. 7. Wives must be subject to their husbands ibid. 8. Wherein their subjection consisteth 387 9. Wives must be subject even unto bad husbands 388 10. Wives are not to marry irreligious husbands 389 11. Such as live in disobedience are unbelievers ibid. 12. Good examples excellent preparatives to conversion ibid. 13. Wives professing Religion must shew it by their behavior towards their husbands for their conversion ibid. Verse 2. 1. HOw bad husbands may be won 390 2. Chastity and reverence why required of wives ibid. 3. What chastity is and by whom it is to be observed 391 4. How wives ought to fear their husbands ibid. Verse 3 4. 1. A Preservative of subjection and chastity 392 2. What apparelling it is that the Apostle forbids ibid. 3. How far costly apparel is forbid and to whom and when 393 4. Rules about wearing of apparel ibid. 5. The matter and maner thereof considered 394 6. Reasons against access in apparel 395 7. Objections answered 397 8. An useful meditation upon the putting on and off of our apparel 398 9. A remedy for excess of apparel ibid. 10. Inward purity required ibid. 11. Our principal care should be to adorn the soul ibid. 12. The covetous and curious reproved 399 13. Grace is of an incomparable nature 400 14. A meek and quiet spirit the proper ornament of a good wife 401 15. The worth of grace ibid. 16. It s of great price in the sight of God ibid. Verse 5 6. 1. REasons of the forementioned Exhortation 401 2. The amplification of either reason ibid. 3. The examples of Gods servants are to be followed in all their vertues 402 4. Antiquity joyned with verity is to be esteemed ibid. 5. There have been always holy women as well as men 403 6. Why women are as forward as men ibid. 7. It s needful there should be good women 404 8. Holiness is that which commends one ibid. 9. Marriage no hinderance to holiness ibid. 10. Holiness cometh by faith in Christ 405 11. Holiness may be where there are weaknesses ibid. 12. Wives cannot perform their duty aright unless they be holy ibid. 13. Why more good men then women are mentioned in Scripture ibid. 14. Why wives must imitate Sarahs obedience and reverence 406 15. It s not enough to do duties unless done in a right maner ibid. Verse 7. 1. SUperiority exempts not from duty 407 2. Wherein the husbands duty consisteth ibid. 3. Husbands stand in no less need of instruction then wives ibid. 4. Husbands are to dwell with their wives ibid. 5. In what cases they may be absent 408 6. Husbands must be men of understanding 409 7. In what particulars the same will appear ibid. 8. What honor the husband is to give to his wife 410 9. The particulars implyed therein 410 10. The Reasons thereof 411 11. Sundry sorts of husbands reproved ibid. 12. Objections answered 412 13. Wives are the weaker vessels 14. Wives are no less heirs of the grace of life then their husbands 414 15. Husbands should pray with their wives ibid. 16. Whatsoever may interrupt our prayers is to be avoided 415 Verse 8 9. 1. THere must be between Christians unity in Religion ibid. 2. Who disagree from the truth in the foundation 416 3. Who holding the foundation do yet erre from the truth ibid. 4. Differences for matters of ceremony 417 5. The evils which ensue hereupon ibid. 6. Differences about private Opinions ibid. 7. There must be unity in our conversation ibid. 8. Christians must be of like affection each to other 418 9. That Christians may love one another what they are to do and what to avoid 420 10. What pity is and that we must pity our selves ibid. 11. We must pity the souls of others 421 The Reasons 422 12. Why we must pity the bodies of others 423 13. Means conducing hereunto 424 14. We must be pitiful to our beasts ibid. 15. What courtesie is and that Christians are to be courteous 425 And how it shews it self ibid. 16. Christians must not revenge themselves on their Enemies 426 17. Lawful revenge on our selves and others 427 18. Gods children must even outwardly differ from the wicked ibid. 19. We must requite evil with good ibid. 20. An Objection Answered ibid. 21. Another Objection Answered 428 22. Reasons why we are to requite evil with good ibid. 23. The effectually called are willing to do any thing for God 429 24. The excellency and worth of effectual calling ibid. 25. How to discern hereof ibid. 26. Why many Christians are unsetled herein ibid. 27. The word always perswades us to our good 430 28. Christians are a blessed people ibid. Verse 10 11. 1. VVHy we ought to be patient and requite evil with good 431 2. A peaceable and patient man shall live the longer and the quieter ibid. 3. Life and long blessings of God which his children may desire 432 4. Why the godly are at sometimes taken away by death ibid. 5. Long life proveth not a blessing to the wicked and yet might ibid. 6. In what respects it may be lawful to desire to live 433 7. Whence it is that most are desirous to live long 433 8. In what respects days may be said to be good here and in what evil 434 9. Mens days be usually evil ibid. 10. Mans life short ibid. 11. Good days are a blessing of God ibid. 12. The wicked may live long yet have not good days 435 13. Prosperity why denyed for the most part to Gods children ibid. 14. Whether we may pray for prosperity ibid. 15. Whether we may pray for afafliction 436 16. Whoso would be happy must refrain from evil speaking 437 17. Means whereby to bridle the tongue ibid. 18. Reasons inducing thereunto ibid. 19. We must abstain from the close and covert evils of the tongue 438 20. Guile to be avoided in Religion towards God ibid. 21. Guile to be avoided in carriage towards men 439 22. What the evil of sin is and that we must avoid it 440 23. The evil of sin worse then the evil of punishment ibid. 24. All sins are to be eschewed ibid. 25. They are to be eschewed at all times in all places with all the kindes thereof under
the rest of the Apostles if they had not been tryed So what grace hath appeared in some as weakness and impatience in others in the time of affliction neither of which before could have been believed Are afflictions tryals then 1. Labor we for such soundness of grace that when afflictions shall come they may finde us pure gold and wheat and not cast us out for chaff and dross 2. Do we consider that God now tryes us by them and so look we to our selves observing what they discover if it be more grace then we thought that we may thank God if more corruption be truly humbled laboring for more grace yea whatsoever shall be discovered we are to thank God as which will tend to our good There 's therefore no cause why we should be impatient in troubles for they try us and who would be unwilling to be tryed It s a sign he meant not well that would not have his gold put to the Touchstone or he that proffering Land to be sold would not have his Writings perused In heaviness Can heaviness and rejoycing stand together A. They can in divers respects and degrees In Heaven where our joy shall be in such an high degree and great measure we cannot mourn nor the wicked in Hell rejoyce but here on Earth we may The wicked be merry because they have their will yet inwardly they are wounded in their consciences for fear of that which may come after So the godly are joyful in the assurance of Gods favor and Heaven and yet heavy thorugh troubles which here lie upon them As a sick man hearing glad tidings may rejoyce and yet be heavy for his pain a Father also may be heavy for his childes death and yet rejoyce for his happy end and godly departure Amongst the Israelites upon the rebuilding of the Temple some wept and others rejoyced both might have been and haply were even in some one Gods servants as by their Faith they are not freed from afflictions so neither from heaviness but have sence of their miseries which are grievous to them as Poverty Sickness Imprisonment and the like even our Savior himself mourned and wept and so he said his Disciples should Nay our Savior himself shed tears of blood in his passion saying yea crying out My soul is heavy unto the death Faith makes us not blocks neither takes away sense onely moderates our grief The Martyrs had pain but Faith prevailed and enabled them to bear it Where there 's no pain there can be no patience nothing due to blockishness else were frantique persons worthy commendation which feel nothing Faith moderates our grief makes us wait upon God speak good of him using no unlawful means when the cross is upon us 1. This is contrary to that blockishness of the Stoicks that profess to be moved with nothing so much as to change countenance but to be at the hardest tidings as if the joyfullest news had been brought them 2. To those half Stoicks amongst our selves which think it too much weakness to complain or make moan in any affliction 3. This may comfort the servants of God when they are pinchad hard by troubles and are affected thereat and feeling pain declare it Though they may be thought impatient they are not God knows we be not iron as long as Faith can moderate and we being heavy and pincht to the heart with pain are yet upholden with the joy of eternal salvation and can say with Job Though he kill me yet will I trust in him in the mean time using no unlawful means our care is good Job is renowned by S. James for a mirror of patience yet he rent his garment shaved his head put on sackcloth and the like For a season Our afflictions are but short as our life is as a span long as a vapor a Weavers shuttle a thought yet in this short time our good days have been â—o then our afflictions We think them long if they have been on us a few days but it s our weakness they are short in respect of that we have deserved in respect of the pains we be freed from and joys we go to If our enemy should burst with malice he cannot hurt us after this life Therefore bear them patiently think them not long They that lie in Hell shall have a long task indeed let us think of our long eternal joy we if our afflictions be but very short think much but look on Jacob and David that from their youth were never free If need require That is as it seemeth good to God as it pleaseth him as he seeth it fit and expedient Hence note that Our afflictions come not to us at adventure nor by the will of Satan and wicked men for then woe to us they would afflict us too much nor yet by our own will for then either we would have none or too little but they come by the will providence and wise disposing of Almighty God who is infinite in wisdom and knoweth what is best for us who in love will do for the best to all his Therefore 1. We may bear them more patiently seeing they come from our Master Nay from our most wise and gracious Father thanking him that he hath not left us into the hands of Satan or any of his but hath the rod in his own hand and knoweth when to stay with him is mercy with them none 2. We must not rush into troubles and draw them upon our selves not being called of God thereto but must be wise as Serpents we must save our heads whilest we may lawfully and not exasperate men against us wilfully Neither must we trust to our great strength for then we prove weakest they have not always proved the stoutest in the end that have been forwardest to thrust themselves into troubleâ— Our Saviour Christ bade them when they were persecuted in one city fly into another but if the will of God be that we shall suffer we must be couragious and quit our selves like men Verse 7. That the trial of your Faith being much more precious then of Gold that perisheth though it be tried with fire might be found unto praise and honor and glory at the appearing of Jesus Christ. HEre also he qualifieth their troubles from the end of them They come not for our hurt but for our good Thereby we are no more hurt then Wheat is by threshing or Gold by fining they come for the trial of our Faith and tried Faith is better then any tried Gold For that will perish and be lost but this will abide and come forth to our honor and praise at the great appearing of Jesus Christ It may be conceived as if he had said The affliction and persecution which you now suffer bear patiently as serving for the trial of your Faith which how painful soever the tryal thereof may
businesses and le ts be over nay thou mayest be dead or meet with more ere they be gone 6. Voluntarily not be haled onely by pain and misery as Pharaoh God loves a chearful servant 7. Constantly not for a while as Joash but as Caleb and Joshua followed the Lord to the end yea when most revolted See the contrary punished in the Prophet that came from Bethel We must not be weary in well doing Reasons hereof may be these 1. Gods Soveraignty over us we Clay he our Maker 2. His Will a rule of Righteousness 3. His great mercies every way even to the worst but to his children wonderful ones 1. This condemns them that are so far from obeying and that in all things and after this maner that they will obey in nothing but as if they were set to cross the Lord what he forbids they love what he enjoyns they cannot away withal They live like masterless men as if they ought nothing to any were beholding to none What art thou not a piece of Clay the Lord thy Maker even he that threw Angels out of Heaven Adam out of Paradice opened the Earth rained down fire and brimstone on Sodom c. If his Soveraignty move thee not consider I beseech thee his Goodness Who hath nourished thee up given thee a comely body a reasonable Soul and so long kept thee that thou art not now in Hell What 's all this for that thou shouldst flie in his face that gives thee bread He lets thee hear his Word calls thee to Repentance c. Is it that thou shouldst tread these things under thy feet Oh thou art of thy father the Devil whose works thou dost and except thou fall down at the Lords footstool and humble thy self before him he will confound thee O consider this all ye that now forget God 2. It condemns such also as obey God to halves and in what they list in the mean time lying still in some beloved lust So Pharaoh obeyed so Herod and Saul But as Moses would not part with one hoof so will not God have us cast off any one Commandment God will have no parting Stakes The Devil like the Harlot would be contented with the one half but God like the true Mother will have all or none If God were so revenged of half-obedience under the Law what then now This halving is an Argument of no true Faith for that purifieth the heart also of no Repentance for he that repents truly of one sin repents truly of all Whosoever therefore thou art that dost thus thou art in the gall of bitterness and bond of iniquity thou art in the state of damnation If thou livest in the practice and love of one known sin profitable or pleasing this one shall be enough to sink thee down to destruction as one leak in a Ship may endanger the whole and one gate in a City open let in the Enemy 3. This rebukes the servants of God that yet walk not in that obedience that were meet but leave undone this and that duty slighting over others and letting loose their affections and lusts O this is not the chearful and constant obedience that we ought to perform in all things If neither his Authority nor his outward Benefits will move us consider we his love towards us in Jesus Christ that of children of wrath he hath made us his children that by giving his Son he hath freed us from Damnation and means to save us Oh the Name of Children calls for much obedience as the Name of Brethren should still all Controversie And this is the Argument which the Apostle here useth to perswade to obedience Oh we be Gods Children Children ought to obey their Parents there 's nothing more uncomely then the contrary much more we the Father of our Spirits Christ the natural Son was obedient to the death How obedient then must we be being but adopted ones Again That he hath called us to the hope of such an Inheritance what obedience doth this challenge For this is the force of the coherence of Verse 13. with those that go before Wherefore gird up the loyns of your minde c. That is Seeing God hath done such and such things for us let us trust perfectly on that grace that is brought unto us and walk obediently Yea the more we profit in obedience the more comfort we may have that we be the Lords and have true Faith the more will our comfort be also in our death So many of us therefore as can prove our selves the Lords do we labor to walk worthy hereof in all due obedience and for others that know not they are the Lords let them try it by obedience Many Covetous Usurers Oppressors Swearers c. will say they believe no be tryed by this rule If your heart stand to obey all Gods commandments it is so but while you live in any thing you know is sin you are voyd of Faith Other poor humble Christians that hate sin deadly and unfeignedly desire to please God in all things yet say they cannot believe Why who hath wrought these things in you Not flesh and blood they are the gifts of Gods sanctifying Spirit therefore they come from Faith as if we see a Sun-beam we say the Sun is risen if an Apple that is good we say there is a good Tree Except therefore you will say that men can gather Figs of Thistles or Grapes of Thorns you cannot deny but that you have Faith wheresoever Sanctification is there Faith went before O but I finde it but weak yet as long as it is in truth with desire of increase it presupposes Faith as if we see a Sun-beam though but dimly yet we say the Sun is up after it will shine out more clearly So we say it s a good Tree though the fruit be small at first so long as it is good If any shall say I feel in me no such thing now therefore I have no Faith what shall become of me Was it ever so with thee Look to the time past and thou must not deny the mercy of God shewed thee Thou canst not deny but it hath been so then thou hast had Faith then hast thou Faith still though it seem raked up in the ashes when thou with the bellows of Prayer and the Word and God with his Spirit shall blow away these ashes it will uncover it self and burn out again Not fashioning your selves c. There are two parts of Obedience or Repentance a dying unto sin and a living unto righteousness a renouncing of lusts and imbracing holiness a ceasing to do evil and a learning to do well an abhorring of that which is evil and cleaving to that which is good a putting off of the old man and putting on of the new he that hath the one hath also the other they
a good Subject or say he is a mans servant and yet doth nothing that he is bidden but is drunken quarrels with his fellow-servants beats his Master children breaks down his windows rails upon him should this be counted a good servant or the other a good subject so the Lord defies that such should call him Father and counts it a disgrace to him to be call'd Father of such miscreants that live like bastards that have no care to please God no fear of offending him nor delight to be in his presence We should take it as a disgrace to have some base and filthy person come in a market to us and call us father yet this may and doth befal men yea good too who have lewd children and such be like them neither in favor nor condition yea there 's scarce one childe like the Father or one like another but it s nor so with God he hath never a childe but is like him and hath his image in him like hearted and like handed to him innocent hands and a pure heart holy as he is holy hating sin as he he doth loving his Word People Righteousness c. as he doth He that is born of God sinneth not Those are true properties of a childe of God yet even others have a father too Christ hath pointed him out Ye are of your Father the Devil and the lusts of your Father you will do Such as care for no goodness nor for Gods children but are Lyars Deceivers Oppressors and the like they are like the Devil God is not their Father but their Enemy with such all the Angels and Creatures are at defiance and wait for their destruction all the judgements of God hang over their heads their death will be a passage to their endless wo and misery Therefore never call God Father till thou change thy maners nor look for any priviledge of a childe from him as either protection or maintenance no nor so much as good look But shall I thus leave these God forbid for though we finde them children of the Devil yet we would be glad to bring them to be Gods Therefore humble your selves confess your sins as the Publican and the Prodigal entreat and sue for Pardon change thy behaviour and when thou canst feel thy heart effected like a Childe or truly desirous so to be then call him Father In the mean time if thou wouldest mourn for thy sins and labor for a contrite heart and abstain from every unclean thing thou shouldest be received thy sins pardoned and God would be a Father unto thee But if thou goest on in this graceless course as thou workest so shall thy wages be 2. But dost thou unfeignedly desire to fear God 1. In thy general calling as a Christian to walk holily righteously and soberly Fearest thou to offend God thy self or to see him dishonored by others carest thou to please him lovest thou to be in his presence dost thou conscionably hear his Word and patiently bare his Corrections 2. In thy special calling art thou careful to glorifie God as a Parent Childe Master Servant c. not onely in ceasing to do evil but in doing good yea and laboring to do it well Thou mayest comfortably and with good leave call God Father and make account of him so to be which is the greatest priviledge in the world Christ is thy Brother thou art Heir with him of all good things in this world and Salvation in the Kingdom of Glory hereafter Angels guard thee nay are thy Servants Afflictions Corrections Death no Death but a passage to Life O let us be perswaded to increase more and more in this care and every time we call God Father we may be put in minde and provoked to labor for the affections of dutiful Children We can readily look that God should be a Father to us that we want nothing but we for our parts can be content to be wanting in our duties many ways we neglect this and that duty yea in those we perform how cold are we little differing from Hypocrites how often do we break out into gross evils how little grieved when we offend or see others offend for these the Lord is often driven to afflict us As it s between natural Parents and Children we see that love descends but seldom ascends They look for all maintenance from their Parents but care little how small reverence or obedience they give them So we deal with God our head must not ake a little but he must presently give ease but we can be slack enough in the performance of our parts Who without respect of persons judgeth according to every man works Here 's the second Reason He whom we call Father is also a Judge and that a very sharp-fighted one that will not be carried away with shows and false glosses of good works but will look into the inside and judge accordingly If they proceed from an honest heart he will surely reward them if not they shall not onely miss the reward they look for but have for all their gay shows their reward with Hypocrites Therefore it stands us in hand not onely to renounce evil and to do good but to do the same with a right affection Here I might speak how God judgeth and will judge mens actions as 1. In this life he approveth the ways of his Servants by his Word and by his blessings upon them outward and inward and disalloweth the wicked actions of the World and their courses by his Word and by his judgements sometimes 2. In the end of this life by receiving the soul of the one into glory and by casting down the other to confusion 3. And especially at the last day by receiving the one into everlasting glory and throwing the other into endless misery Which may 1. Make us all look to our ways to walk in reverence and fear all our days To this purpose peruse Ecles 12. 13 14. Act. 24. 16. 2 Cor. 5. 9. 2 Pet. 3. 11. 2. Be a strong bit to hold back the wicked from running on nay to bring them on their faces for that which is past that it may be here pardoned that they meet not with all their abominations at that day For we must all appear before the Judgement seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad Even they that have been judges of others they that have ben quit yea they that have had their sentence here too shall appear before a wise Judge that cannot be deceived a Just one that will not be bribed from whom they cannot flee as being Infinite But because this is not the main drift of the Apostle I pass it over the more briefly the chief force lying in this That God judgeth according to mans works without respect of persons The person
thereof whereby it hath a deadly wound given it which it shall never recover so from his Burial his Spirit conveyeth power to hold under our corruptions that they get head no more so from his Resurrection power to rise to newness of life so that now being graft into such a living stock by such a cunning hand of the Spirit of God the Regenerate man receiveth vertue accordingly He was before a branch of the wilde olive but now of the true olive therefore the fruits are and must needs be accordingly so that though he sinneth yet it s not as before before he was guided by the Spirit of Satan and the world now by the holy Spirit of God and therefore must needs bring forth the fruits of holiness as it is holy must needs be renewed throughout though not wholly and perfectly 1. Here 's a great comfort to Gods children and infinite cause have they to praise God that whereas before they brought forth nothing but fruit unto death now they are enabled to bring forth fruit to God and to life before servants to the flesh reaping corruption now to the Spirit the fruit thereof being everlasting life There must needs be joy in doing such work 2. This condemneth them that say they believe and they are converted and hope to be saved by Jesus Christ and yet continue in their course No every one that 's in Christ is a new creature it s a disgrace to Christ to say such fruit comes from him 7. The growth of one that 's truly Regenerate he is not at his pitch the first day It s not with him as with Adam who was perfect at once in his creation but he comes to it by degrees as every thing that moveth from one place to another doth it in some space of time so in this motion from sin to righteousness and life eternal it s done in time and by degrees and that not in all alike But as some men are of greater stature some of smaller and sometimes the yonger are taller then the elder so it may be in this but all do and must grow and that by the Ministery of the Word and Sacraments as Corn by the early and latter rain springs up by degrees and a Babe first small and weak yet by good tendance and Gods blessings grows bigger and stronger in every part then can go alone speak digest strong meat begin to bear burthens and do the works of a man so must a Christian grow from a Babe to be stronger to digest strong meat higher Points of Doctrine to be able to go alone in good Duties by the finger as in Prayer Reading anothers Prayer but now can go alone in it so in other Duties then stronger to bear Afflictions Temptations Mocks Discouragements and also to put up wrongs and go through duty and service 1. This may rebuke them that are so far from growing as they go back and are worse then sometimes they were These may suspect that either they never begun in truth but were suddenly moved had but some common gifts and were but built upon the Sand or else that they have ill behaved themselves beginning in the Spirit to end in the Flesh Were you too well what fault found you that you are weary and gone back to your old Master If you belong to God and do not awaken your selves the Lord will whip you home will send you as Runnagates to the house of Correction 2. For those that stand at a stay and no difference can be discerned between that they were many years ago and now they also are in a woful case Doth not a man look his childe should grow in learning every year and would it not grieve if he should stand always at one stay We love to see our children grow and would grieve to see them Dwarfs and no bigger now then they were many years ago and have we no care of our own or their growth in grace As men every year aym more and more to grow in wealth and as in a Race men press hard forward towards the mark so should we to grow in grace But why do men grow no faster A. 1. Some are proud and conceited they have more then they have and so strive not 2. Some compare themselves with them that are under them and not with them that exceed them in grace and so think they have enough whereas in worldly things they reach always at those above that they may not onely equal them but over-top them 3. Some are so cloyed with the love of the world and multitude of businesses that they can spare no time for this This is the bane of Religion and hinders from many a duty publike and private choking the Word in the obedience thereto and practice thereof and causing many a duty to be but poorly performed 4. Ill company is as great a hinderance to Spiritual growth as the East and North winds to tender flowers and plants 5. Neglecting and failing of the means of growing as if any man want his meals he will soon faint and if any Tradesman want his Markets he will soon be Bankrupt 6. Some use them negligently as Hearing Praying c. and thrive accordingly He that keeps the Market but once in a moneth will not gain much so they that hear the Word but now and then at their leisure will not get forward very fast especially they that keep not the main Market nay the Mart of their Souls The Lords day when they should make off their corruptions and provide themselves with all Spiritual commodities 7. Such as hear often but without preparation before or regard after Do men thrive by meat taken into a full or foul stomack or by swallowing their meat whole no more shall we Spiritually thrive though we swallow down whole Sermons unless we chew them by Meditation and Practice they will never nourish us And whereas many humble Souls complain that they do not grow though earnestly desirous thereof and diligent in the use of the means they must examine themselves whether indeed they have used the means and that diligently with preparation and prayer If not they must reform the same if yea they may be of good comfort for assuredly they cannot but grow somewhat though not as they would They must yet be constant and that God who hath given them an heart to use the means of growing will also enable them to grow we must be growing as long as we live here If we had Methuselahs years to live and still took pains yet still there would be work so hard is it to get victory over and to subdue this Army of our lusts and to draw dry this ocean of our corrupt affections Blessed is he that makes this his chief or onely work to mortifie more and more his sinful nature applying the Word Promises Threats Mercies Judgements general particular on our selves or others To this end God
our bosoms and bowels insomuch that all must dye It s so appointed It cannot be shifted It s the way of all flesh high and low This grim Sergeant knocks at every door spares none will not be bribed by any Money Physick Wit Wealth cannot free us from it even Methuselah dyed They that have been most unwilling yet have dyed where are all our Forefathers where all the mighty Monarchs long since gone and so must we there 's no remedy yet we know not when to day or to morrow this year or the next nor where at home or abroad in our bed or in the fields by sea or land nor how of a natural or violent death Here to day to morrow gone The fairest flower may be soon welked A few years ago we said Our Fathers and Mothers are dead and shortly our Children will say so of us one Generation passeth another succeedeth 1. This may well serve to humble us pull down our Peacocks plumes Alas why should we be proud proud against God as most be to shake off his commandment to stand in no awe of his Word but to do that which he flatly forbids nay though he threaten never so severely O thou poor Worm thou Snail what art thou poor Potsheard that darest lift up thy self against thy Maker the mighty and glorious Lord of Heaven and Earth shouldest thou not fall down at his footstool and say Speak Lord for thy poor Creature is ready to do whatsoever thou requirest as its right meet and my bounden duty so to do proud against our Neighbors what art thou that liftest up thy self proudly vaunting of thy Beauty Birth Strength c. mayest thou not be laid full low ere to morrow Night what art thou that treadest others down by thy greatness mayest thou not be laid where others shall tread on thee and that shortly what art thou who so proudly deckest thy self with endless cost and time why dost thou so gorgeously set out and take such delight in a piece of clay may it not lie by the walls this week may not a Tuft of grass be cut down this night O that there should be such excess cost vain fangles endless and too much time spent in trimming up the body and no care of decking the soul O this curious and long dressing and pinning is but for a day and yet what a great deal of precious time is spent this way Also what art thou that bearest malice against thy Neighbor and will not be pacified but threatnest to be revenged Alas poor soul where mayest thou be ere that time lay down thy displeasure to day lest thou dye to morrow and dye in wrath 2. This may abate our care for the world O how do men toil and care as if they were to live here and never dye when as dye they shall and that haply very suddenly 3. This should make us labor always to be prepared for death To this end 1. Labor to be assured of the forgiveness of our sins and that the book be crost the reckonings cancel'd and God at peace with us wo be to him that dyes these things being not discharged But alas most as if they were not enough indebted already run on more and more 2. Walk ever carefully in the fear of God that we may be found well-doing but how do most live in sin that they are unfit to dye 3. Be we not fettered nor intangled with the profits pleasures and excessive cares of this life 4. Imploy we our selves carefully in some measure about the work whereunto we are called 5. Wait we for the Lords coming being always desirous thereof 4. It should make us seeing we be but grass not to promise great matters of our selves We will do this or that We will be revenged of him ere seven years come to an end We will go and buy and sell and get gain and tarry thus long We will repent seven or ten years hence Alas poor fool art thou not ashamed to shew thy folly Alas poor Creature whereof art thou made Thou thinkest of heart of Oak Marble or Cedar remember thou art but grass Reckon not without thine Hoast boast not of to morrow Be we hereby stirred up to do all the good we can while we may and work while its day If thou hast to repent do it to day hear this Sermon keep well this Sabbath thou knowest not but it may be the last come this Communion thou knowest not whether thou shalt live till another 6. Never trust to any mortal friends haply they may be gone when thou shalt have most need of them and when they might do thee most good Trust in God that lives for ever who is Almighty ever a merciful Father and a Friend to his So make the best use of any friend while thou hast him People of their good Ministers Husbands of their gracious Wives Children of their godly Parents c. Thou knowest not how soon they may be taken from thee we shall hear lamentings after the death of such buts it more wisdom to make use of them while they be with us so for thy Enemies fear them not too much they are but grass they may be taken away ere the time come wherein they should have hurt thee 7. For our Children delight not too much in them for their beauty stature growth they are but grass If we set our minde too much on them while we have them we will be too excessively grieved when God takes them from us love them moderately of Gods blessings If we bring them up in the fear as God that they may prove gracious and instruments to honor God in Church and Common-wealth we do well Take heed we prank them not up too much or too much cocker them and give them the head as David to Absolom and Adonijah as also that we rake not greedily for them and so hinder God of his service If they be perkt up to high or regarded more then the glory of God it s the next way to provoke God to pull them down And all the glory of man as the flower of grass Not onely the glory of men as Nobles Princes Great-men High-born Wise Witty Learned and the like which are the chief are as flowers somewhat finer and fairer then grass in colour of them some fairer then some but even the greatest man is but a flower that for all the beauty fades assoon as another But this is the meaning that The glory of a carnal man is but a vain thing and the best part of an unregenerate man is corrupt the best gift is but vain our understanding not dark but darkness The natural man perceiveth not the things of the Spirit of God neither can flesh and blood reveals no such things to him Our understanding is altogether blinde in the first Table unless it be for some few general notions
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
punishment of evil doers and for the praise of them that do well The second Reason of the foregoing Exhortation It s taken from the end of Magistrates appointed for the great benefit of a Commonwealth even to punish evil doers commend and defend the good without which no Kingdom could stand as there could be no garden if all the Hogs in the Town were suffered to root it up no orchard if Cattel were suffered to eat it off the buds and bark of the trees c. so that unless we be vipers and seek the ruine of our Countrey we cannot but acknowledge the benefit we get by Magistrates and accordingly perform our duties towards them As they are to make good Laws both for the worship of God tending to his glory and the Salvation of their peoples Souls and the preservation of Justice and Peace wherein Mercy and Judgement are to meet together and are to justifie the Righteous and condemn the wicked as good gardiners pull up the weeds but cherish good herbs whereby vertue may flourish by due encouragement and vice may be suppressed by due punishment So must we accordingly behave our selves towards them for their encouragement For the punishment of evil doers God is a just God who both hates and punisheth sin so must Magistrates do they have not the Sword for nought It must not be as a childes Dagger never drawn out or rust in the scabberd as those hanged up in our houses in the times of Peace Samuel hewed Agag in pieces Joshua put Achan to death Moses was zealous this way Magistrates must be men of courage and must punish the wicked according to their fault This is the ready way to bring them to repentance as the rod and correction gives life to a childe and keep others from the like faults Thus was the stubborn son to be stoned that all Israel might hear and fear Hereby also they stay the cry of sin and so provide for Gods glory and safety both of Church and Commonwealth If they smite not God will as Elies sons and Agag 1. This rebuketh the wonderful coldness of most Magistrates that care not whether they have any ill doers brought before them if they can shift it off or if they be brought yet handle them so gently that not onely that are not the more reformed but the more emboldened in their wickedness and such as complained of them quite discouraged a fearful thing Thus under colour of mercy sin is encreased God dishonored the Commonwealth marred Thus whereas they might do much good they do much hurt to others they hurt also themselves as Saul in sparing Agag and Ahab in sparing Benhadad How will Magistrates answer this God calls Who is on my side Who he looks who will help him against the mighty assuredly it s now time for him to work O let Magistrates look to this they shall provide well for themselves against the time of need they may look for help from God and say as Nehemiah Remember me O Lord my God in goodness according to all that I have done This is also the sin of Headboroughs and Constables that are not zealous to finde out such and complain of them but rather cold loath to stir for being counted medlers c. so that we may say men have no courage for the Truth and no man calleth for Justice And thus they make themselves work while they shun it for so sin encreaseth and will set them on work whether they will or not 2. This rebuketh also all such as take part with persons and causes There 's no Town but hath vile persons in it there 's none so vile but lightly one rich man or other that should joyn to punish him takes part with him If they cannot scape the curse that help not the Lord against the mighty what shall become of them that help the mighty against the Lord and all that seek to punish them a threefold curse waiteth for them and where shall they appear And for the praise of them that do well God loves and rewards well doing so should Magistrates they must defend and advance such their eyes must be upon the faithful in the Land and with Cornelius they should have such wait on them as fear God 1. This rebukes those that hearten not good persons when they come with complaints to them neither shew any countenance to such 2. Much more them that set themselves against those O it s a sickly time when the best be most afraid and punisht As Micaiah imprisoned by Ahab Eliah feign to flie from Jezabel and Jeremiah put in a Dungeon Mephibosheth deprived of his means Daniel cast into the Lyons Den c. Magistrates should not be feared of them that do well yet it s often so so it was in Queen Maries time the godliest hid their heads in Woods and Dens were Imprisoned put to Death whereas Idolaters were in request In such cases we had great need to pray for redress Verse 15. For so is the will of God that with well doing ye may put to silence the ignorance of foolish men A Third Reason of the foregoing Exhortation Its Gods will that we submit our selves that by this means we may stop bad mens mouthes that would if we did not obey speak ill of Professors and of the name of God and the Gospel it self For so is the will of God That Gods will ought to be that which should lead and binde us I have heretofore proved at large on the third Petition of the Lords-Prayer which as it should upon all other particulars so ought to prevail with us in this duty of obedience That with well doing ye may put to silence c. Of good works what they be and how needful they are I have spoken on verse 12. adde we here one end more Namely that Good works or a godly innocent life in obedience to Magistrates and all things else is of necessity to stop up the mouthes of bad minded persons that wait for offences Every one that professeth must know that he hath many eyes on him that watch him narrowly and some very badly minded our duty is to take away all matter of ill talk from them as if the wood be taken away the fire goeth out and if the water run not the Mill goes not By well-doing we stop up their mouthes as David did Sauls and Daniel his accusers Or if we cannot stop their mouthes but that they will needs talk yet that they may have no just cause to speak ill of us but though in general terms they make a railing yet being urged in particular to tell what we have done or with what they can chargeus or what sin we live in or what corruption we yield to which we strive not against they may be driven to silence This rebukes the wonderful
above all others Oh! it rebukes our cold serving him which will scarce lay down our lusts at his request who yet laid down his life for us our proud lusts revenging lusts covetous and worldly lusts unclean lusts c. O fearful unthankfulness And how hardly are we brought to do duties No forwardness therein negligence every way and when we do them how cold and careless are we O lamentable Is a cold drowsie service suitable to such a love as this we may be even ashamed herein And for suffering alas we have no will no not to endure a mock a frown of a great person we will make friendship with the world rather then to endure the least disgrace we will forbear many duties nay to keep company with Gods servants onely lest we should be counted Puritans How shall we then be able to go to Prison and death for the cause of Christ 3. To all that mourn in Sion to all that are heavy laden hungring after Christ Jesus and willing to take up his yoke and to all other Believers this is matter of most unspeakable consolation Their sins be gone and all the punishment due to them no punishment shall befal them here as on the ungodly no wrath or condemnation hereafter Their afflictions are merciful corrections to further their Salvation To them death is no death but a passage to life that whereupon their Souls are received into Heaven their bodies committed to the earth both which at the Resurrection shall be joyfully reunited O how should we walk worthy of this in all holiness and honesty But to all that shall not have part in Christ there remains unspeakable misery it had been good for them they had never been born they must bear their own burthen and sink to Hell there to be for ever and ever This will be the portion of most because so few receive Christ so few are humbled so many through pride and profaneness refuse to be guided by him O how few will cast away their lusts and yield up themselves to be ruled by him and his Word It will be most woful to the Turks Jews and Pagans that shall perish without Christ but yet of all others their judgement will be most fearful which have had him preached daily and by the Ministers of God have been so often besought to embrace him and yet have despised him would none of him Oh it will encrease their torment to consider that they had offer of Christ and many believed in him and were converted by the same Sermons whereat they themselves were no whit moved O this will fret hearts O le ts consider this we that live in this happy time One would think every man should receive and imbrace Christ Jesus but alas how few do this for them that do not it will be their undoing O give no rest unto your selves till you can get a discharge in and by Christ confess bewail crave pardon cry to God and resolve to turn to him The water is now stirring step into this Pool of Bethesda 4. This condemneth all false ways for Salvation for other then Christ never was any neither is or shall be therefore all that reject him as Jews and Turks or embrace him onely to halves as the Papists are in a fearful case as all among our selves that trust to any thing else besides him That we being dead to sin c. Another main end of Christs death and another great benefit redounding unto us thereby namely That he dyed for us not onely to free us from sins and wrath and damnation deserved thereby but also to kill sins in us to deliver us from the power thereof and to dissolve the works of the Devil in us that being dead unto sin we might live unto righteousness Of the words first in general then in particular In general note we thus much that For whomsoever Christ dyed he dyed to kill sin in them for he dyed not to free us of half our misery and leave us in the other half nor to be at a great deal of cost with us and for us and yet leave us in a case fit to do him no service as if one should ransom a man out of the Turks galleys and leave him in the midway but hath done all this that we might be fit to do him service thereupon giving us his Word and Spirit to humble us and so to change us that sin may be mortified in us and we made live He is not onely made of God unto us Redemption but also our Sanctification as he hath redeemed us so hath he purged us to be a peculiar people unto himself Christ affords both and from him we may as well look for the one as the other yea whosoever hath indeed his part in the one cannot be without the other and in token of our thankfulness we ought to labor by all means to shew forth this latter 1. This confutes that wicked slander of the Church of Rome We talk say they that we must be saved by Christs death and by Faith in him onely and not by any thing we can do and therefore that we set men at liberty to do what they list and open a gap to all licentiousness but as the Gospel is not a Doctrine of liberty so neither do we by preaching give way unto licentiousness The Gospel requires as strict obedience as the Law doth to every of Gods Commandments though not in extremity neither freeth it us from any duty to God or men yea teacheth us That denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world and that none have nor can have part in Christ which give not themselves to good works 2. This setteth forth the wonderful goodness of Christ Jesus that hath not onely freed us from Gods wrath and the punishment of our sins which is unspeakable goodness but hath appointed to give us his Spirit to free us from sin for if we should all our life here have lived after our own lusts or under the power of Satan what a base and woful life had this been that we might both in heart and body serve him in the works of holiness and a godly life 3. This condemneth all those that lay claim to the death of Christ and yet live in their sins and old lusts Numbers in these days have got this by the end They hope to be saved by Jesus Christ They be no Papists that look to be saved by their works but they believe in Jesus Christ with all their hearts and yet they are not washed from their old filthiness but abide still in security in all or some of their lusts But let such know they speak impossible things God hath joyned these two ends of Christs death and they divide them yea blasphemous things that Christ dyed to set men at liberty to live as they list O woful
are fellows to the Saints Prophets and Apostles the honor is great the cause is good how base or grievous soever the punishment be Both John the Baptist and Barabbas were imprisoned Achan and Steven stoned and Witches and Martyrs be burnt the cause was not the same and in the cause the shame lies If a Christian as Paul be a prisoner and have chains on him and being demanded why he came there and is there so used if he can truly say It s neither for Treason nor Fellony I thank God but for preaching the truth of God to the world then it s well yea this will quiet his conscience when he knows its Gods cause who will take care of him strengthen him and receive him to glory If the will of God be so Here 's the other Reason We must be patient and comfortable in suffering for well-doing for its Gods will it should be so Here note that No affliction or persecution comes to us but by the will of God Whatsoever was done to our Savior Christ was done by Gods determinate counsel not an hair falls from our heads without our heavenly Father Christ foretold Peter of his bands before they came and so Agabus forewarned Paul of his which sheweth that they came by the will of God Obj. How can this be by the will of God seeing its a wicked thing and displeasing to God that his servants should be persecuted for well doing and he hath both forbid it and will punish the same Answ. As it comes from the Devil and persecutors it s a sin and they do wickedly and it s forbid but God hath an hand in it so far forth as it is good and he that brought light out of darkness can and doth bring good out of the evil of the wicked They intend evil but God good as in Jobs losses so in crucifying Christ Judas the High Priests the Jews Soldiers and Pilate did evil yet all this was by the will of God even so far forth as it was the mean of our Salvation and thereupon Peter that gave counsel against it was rebuked sharply so in the affliction of Gods children by the ungodly the devil and they of spite punish them for their goodness and to discourage them quite but God wills this for many good reasons as to try his that they which be approved might be known and to exercise and try their faith and patience and shew that they serve not in shew and for wages to confirm the truth not for it self for their sakes which are weak ones and to leave the others inexcusable to manifest the wickedness of the wicked and make way for the manifestation of the glory of Gods justice in plaguing them as the glory of God is made manifest by the constant and patient suffering of the Righteous which they could never have done of themselves 1. Here 's a comfort to Gods servants that we are not left here to the will of the Devil and wicked men to do what they list against us O no they are set their bounds beyond which they cannot pass The Devils could not enter into the Swine without permission nor go one whit further with Job then God gave Commission A Sparrow falls not to the ground without his providence and we are of more value then they The Lord appoints out our troubles and measures them they shall not be as little as we would for then should they be too little our tender nature loathing troubles and being unwilling to undergo the same nor so great as our adversaries would for then would they be too great but as God will The wicked are but the Lords drudges to scour us and make us bright They are his Landresses to wash us white not so little as we should be never the better nor so much as should rend the Lords linen 2. When we be ill dealt with in word or deed by the men of the world we should sit down quietly and bear it It s the will of God it should be so and he doth all things in infinite wisdom and lovingly for the good of his accordingly when Paul would needs go to Jerusalem where he was to be in great danger his friends said The will of the Lord be done thou mayest say If the Lord hath sent this to try me I pray God strengthen me if to chasten and purge me then to awaken me out of security and love of the world I thank God for it if he will any way have glory by me I am glad blessed be God it s his will I am content to wait upon him not but that we may with our Savior and the Apostle Paul plead our innocency as also use lawful means for our freedom if God see it good 3. But yet let the wicked think never the better of themselves nor look ever the more to be freed from punishment because its Gods will for they do it to no such end and therefore he will cast the rod into the fire when he hath chastened his children as he did by Ashur and the enemies he used to punish his people Did Judas or the Priests and Jews aym at the Salvation of the world in Christs death Nothing less Covetousness drave on the one malice the other If God brought good out of it what thanks to them He is to be praised for his goodness they to be plagued for their sin 4. We must not bring trouble upon our selves for in that we can have no comfort but if God bring us into it we may comfortably look up to him Vers. 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the Spirit ANother Reason to perswade to couragious suffering for righteousness sake from the example of Christ Christ suffered therefore need not we shrink or think much He that was just yea that just one therefore much more may we that be sinners and by infinite degrees deserve more grievous things then we suffer He for the unjust for us wretches and to take away our sins and reconcile us to God therefore ought we to bear somewhat for his cause that is most just and hath done so much for us Speak we first of the words briefly as they are the reason of the point in hand and then more particularly and largely of the matter contained therein namely The Sufferings Death and Resurrection of Christ. Christ suffered Suffered every way in Body Minde Name at the hands of men wretched and base persons misused him railed at him slandered him spit on him smote him scourged him crucified him between two Thieves c. Now The servant is not greater then the master If they misused Christ so what may we look for In thy sufferings help thy self with this meditation Christ Jesus suffered and what am I to him
paterns and means to confirm us in our sufferings for Christ The Apostle Paul used this as an argument to move Philemon to grant his request for that he was aged and a prisoner for Christ. Hereof this our Apostle informs them even that notwithstanding all their troubles whereof haply some might have conceived him careless they were dear unto him This rebuketh those that make account of men while they be in prosperity and the world smiles on them but when the times frown and they be discountenanced and in disgrace and trouble then cast them off or shrink from them shewing them no countenance nor kindeness a sign either of mungâ—els or at last of dastardly Christians Think it not strange concerning the fiery tryal Here 's the matter exhorted to By fiery tryal is meant All kinde of persecution in what degree soever compared to the fire for that as the fire tryes the gold so persecution tryes men Think it not strange wonder not at it as at some strange think come out of a far Countrey whereof the like was never either seen or heard of it behoved you to have prepared for it before and now make a reckoning of it that so you flinch not from it when it comes Here note that The want of fore-thinking of trouble makes it the harder to be born and the stranger when it comes When a man hath time to put on his armor or draw his Sword ere the Thief come he is more safe then if a Thief should rush upon him on the sudden As those which are not used to sickness bear it worst so such are most cast down in the time of trouble which in the time of prosperity do not so much as think thereof 1. This teacheth us even in the time of prosperity to think of troubles in the midst of health we must think of sickness and how we shall bear it and accordingly provide for it so in the time of wealth of poverty so having Children if God should take them from us of our Friends if they should hate us how would we behave our selves How could we do as such and such a Christian c So in life we must think of death and when any one dyes think that we may be the next and thereupon finde out how we are prepared for it These thoughts are profitable they will make us use our prosperity the more soberly and thankfully while we have it and walk more humbly and be better prepared for troubles if God shall lay them upon us Neither will they come the sooner for thinking of them howsoever we shall be the better enabled to bear them when ever they come What 's written of the Basilisk that if it see us before we see it we dye for it but if we see it first we live is true of troubles If we see them ere they come we be much better but if they come on us unlooked for they prove the more dangerous Now every man sits under his own vine and under his own figtree Now we go to the house of God in peace Now we profess Religion with good liking But what if the case alter ere I dye shouldst thou say What if I be haled to prison lose my goods be convented condemned tortured banished c. what shall I then do 2. This rebuketh most that seldom or never have any such thoughts May not we have changes why do we not then think of them Oh such sad thoughts do not well le ts be merry while we may sadness will come time enough Thou wrongest thy self thy case will be the worse thy condition the more fearful if either sickness poverty pain or any other calamity should take thee unprovided For persecution who is there that now thinketh of any such matter most think that they shall never be moved and that they shall dye in their nest whereas alas it may fall out far otherwise Have we not many enemies and what doth not our sins deserve God hath indeed wrought for us many deliverances as from the Spanish Invasion and Gunpowder Treason c. but are we sure he will do so still Hath not our grievous unthankfulness deserved the contrary Do we think that our enemies do not now plot mischief against us No doubt they make use of peace to prepare for war and they will plot now towards their latter end to uphold their tottering Babel and do as fishes feeling the water almost gone from them flush and make a stir and when death draws near men they have strong pains So what now at the last the Lord may suffer them to do against us we know not It s the more likely there wil be some judgement because all men cry Peace and Safety and are so sensless if there should be any such alas how unprovided are we nay what were all our provision strength multitude of men c. if God should set himself against us On the contrary if we have God on our side as he was with Gideon and his three hundred with Jonathan and his Armor bearer we need not fear them though never so many so strong Now if any such judgement should come on the Land which the Lord turn away for his mercies sake wherein multitudes should be slain with the Sword others made Slaves and carried away our Wives and Daughters abused before our faces our houses and chests rifled the godly imprisoned and brought forth to torment except they would forsake their Religion O Lord how far are we unfit for any such matter and the rather for that we never think of it Never would any Land think trouble and misery more strange then we which have been used so delicately O then let us think and provide for this before that if it should come it may not be strange unto us If we look to our selves have not we cause enough to be humbled and purged from our dross and for the world shall we wonder if they hate and persecute us Haply we think because we be honorable persons the Sons of God they should not so deal with us It s true but alas they know not our Father much less know they us his Children Haply we think because we be now godly and make conscience of all our ways and love God and live with our brethren Christianly and desire nothing so much as to please God that therefore all should make much of us True God Angels and good Men will do so and that must content us but the world is the world and will hate us the more for our goodness which hath been thus ever since Cain hated Abel we need not think it strange for may not the Lord justly after long schooling us now call us out to try what we have profited Again hereby he would have the wickedness of the wicked break out that he might get glory in confounding them Also he will hereby confirm the hearts of the weak
their work God will not put it up but defend even the meanest Servant in his Family 4. It may be for direction let us prove our selves his true Servants Covenant-Servants and no hang-by's for as about Princes and great Mens Houses be many that be not in Covenant for wages nor are setled Servants of whom any charge is taken So in the Church the Lords House there are a number that work not the Lords work but the Devils and are of his Family for he hath two Families one of reprobate souls in Hell the other of unbelievers and wicked here on Earth These work earnestly for the Devil yet they will come into Gods House and the Devil is content they should so long as they keep their heart and life to him yea they will put over their leg and sit down at the table to eat of the bread prepared for the Lords Family but he will come in and view them and finding them without a wedding Garment and such as be not in Covenant with him he will cause them to be bound hand and foot and cast into utter darkness These shall have their wages where they have done their work Hast thou been such a one humble thy self before God bid adieu to thy old master and come in good earnest and enter Covenant and purpose to be a true and dutiful Servant to God and he will have mercy on thee and take thee into his Service and then mayest thou have comfort and challenge the priviledge of the Family If it first begin at us c. Here note 1. That the Apostle puts himself in the number of such as were of Gods House So that its possible for us to come to be assured that we are of the Lords Family Labor we therefore to attain hereunto else what joy can we have of our lives we are bid make our calling and election sure and why do we it not wouldst thou know to what family thou dost belong thou mayest by the works thou doest If we work the works of God of Holiness and Righteousness in our general callings and be faithful in our special callings then are we of Gods Family if the works of sin then are we of our Father the Devil You may come into Gods House as many an hypocrite and Beast doth but of his house you be not try whose work thou doest Thou doest some work of Gods and some of the Devils no if we do any work willingly for the Devil we do none for God aright nor that he accepts Again if thou dost not believe nor repent thou art none of Gods Family if thou art an unrighteous person thou art none of his yea if we be of Gods house we cannot abide to hear our Master ill spoken of nor any of our fellow-servants for their goodness but our hearts will rise against it contrarily if we be such as dishonor God reproach the sincerity of the Gospel and power of Religion with them that desire so to walk yea or can hear them ill spoken of and are not grieved thereat it s a sign we be none of Gods Family but the Devils 2. That there 's no small difference between the state of Gods children and the wicked even the state of the godly notwithstanding the many troubles wherewith their life is filled is to be preferred before the state of the wicked notwithstanding their present jollity The state of the godly is infinitely better then the wicked's both in this life in death and at the day of Judgement Those are freed from the curse and wrath of God and all evil are reconciled and made the children of God and are covered with Christs righteousness These are in danger of all condemnation remain children of the Devil Enemies to God altogether in their own filthiness all Creatures both in Heaven and Earth are at Peace with those but all at odds with these Angels guard the one the other are a prey to the Devil the one working the works of holiness are acceptable to God and shall have eternal life the other the filthy scullery of the Devil shall have Hell the one are beloved of God the other hated the person and prayers of the one are acceptable to God the others abominable in his sight of the one all things their afflictions yea their sins turn to their good to the other the mercies of God yea his holiest Ordinances turn to their hurt Those are called the glory these dross those are as a tree planted by the rivers of waters c. these as the chaff which the wind driveth away those are as wheat for the garner these cockle and tares to be bundled up for the fire the wicked seem more excellent outwardly but they are like painted Sepulchres like rotten wood shining in a dark night the godly are like a plain leather Casket with a precious Pearl therein of unspeakable worth Turn them which way you will if both in prosperity infinite odds one being the childe of God the other of the Devil the godly hath more joy and peace in well-doing then the wicked of all their jollity the ones prosperity is a pledge of better things in Heaven the others is sent in wrath to fat them to their destruction If both in adversity alike yet infinite odds the one chastened of God as a Father doth his children for their great good the other pursued in vengeance by a just Judge as fore-goers of greater plagues for the one Gods arrows are dipt in poyson for the other the poyson is taken away in Christs Sufferings On the one God hath promised to lay no more then they are able to bear the other have no such promise the one have Gods promise to comfort and uphold them in them as also assurance as of good by it so of a good and happy end and after this life their joys to begin that never shall end but the other have no such promises nay when this life ends then shall begin their Torments which shall never end nay put the godly in the greatest misery that can be and the ungodly in the greatest jollity like Dives and Lazarus or if ye will chain the one in a Dungeon about his feet middle and neck and let the other ride in all pomp and with all the attendance and honor that the world can afford yet the one is infinitely more happy then the other In death the Righteous have hope the wicked none but are either full of horror or blockish After death these go to Hell those to Heaven the children are taken up into the Chambers of Christ the Dogs and ungodly are cast out of doors At the day of Judgement the one shall stand with comfort on the right hand the other with terror on the left both being raised up The wicked shall have the wound that death gave them healed up as Traytors be healed of their hurts that they may come to execution and
thereupon both in body and soul shall be cast into Hell fire though the one begin with joy yet they end with wo and though the other begin heavily here yet they end with joy in Heaven and this life is nothing to that 's to come Could we discern this we would reverence the one highly and no less pity the others yea should the ones troubles here infinitely exceed the others jollities or the troubles of the godly be here greater then they are as also the jollity of the wicked we would not change with them 1. This confuteth the blinde world that esteemeth basely of Gods servants and of their state but let us never think the worse of our estate for them as a plain rich man doth not when a vain bragging fellow in brave apparel goes swaggering scornfully by him 2. This may and ought wonderfully to comfort Gods servants that hath advanced them to this high dignity passing by so many others O that we would walk worthy hereof in an holy and pure conversation 3. This may be a choak to the wicked notwithstanding all their jollity and make them weary of their condition laboring to become godly and of Gods house that so they may be truly happy What shall the end of them be that obey not the Gospel of God Here 's implyed 1. That though the afflictions of Gods people be many and great yet they are nothing in respect of the miseries which shall befal the ungodly The Lord is Judge of all the world and he will deal justly and equally even give every one according to their works If therefore he afflict his children with rods he will plague his enemies with scourges if he will not bear with sin in his own servants that are careful to please him and stand in awe and yet be overtaken then he will be dreadfully revenged of those that make a trade of sin if his children in their conversion and often afterward upon any sin committed have gripes of Conscience and suffer the terrors of God then shall the wicked have a gnawing Worm that shall never dye if those be brought as it were along by Hell these shall be left and swallowed up of Hell The Lord began with the Israelites in Captivity but ended with the Egyptians in drowning them in the Red-sea the three Children were put into the fiery Fornace not burnt but fire seized on them that put them in Daniel was put into the Lyons Den but his Enemies and Accusers were devoured Israel was carried Captive but Ashur destroyed the children are beaten with the rod thereafter it s burnt God chastens his for a few days here to their amendment but the wicked shall be cast into eternal fire In reading hearing and seeing what grievous things the Lord hath laid on his own children the wicked may see as in a glass the woful state that abides them 2. That the torments prepared for the ungodly in death and at the day of Judgement are such as cannot be expressed The Apostle knew that they should have a fearful end but utter the further end of it and lay it out to the full he could not therefore is forced to say What shall be the end It s a wonderful love of God that he hath made us his Children but yet it s not manifest what we shall be that is it cannot be exprest what happiness is prepared for us Eye hath not seen nor ear hath not heard what God hath prepared for his children So cannot any decypher the fearfulness of the wo prepared for the ungodly Such shall be separated from God and from his Saints and have their portion with the Devil and damned O the universality of their torments both in respect of their bodies and souls O the greatness of their pangs tormented with fire and brimstone O the eternity of them They shall be world without end If a man in pain should shed a tear or drop of water from his eye once in a thousand years and no more yet sooner should he make a whole Sea before this time will end 1. O what an iron scourge should this be to drive the wicked to repentance not resting till they know they be freed from this woful lake O let them never glory in their prosperity as long as they are in danger hereof If any will not break off their sins and fear they will prove costly profits and pleasures and they that will not believe and fear here shall feel them to eternal destruction hereafter 2. How should this glad the hearts of all Gods people that know themselves freed from this fearful lake and make them walk chearfully and obediently all their days to the honor of him that by his sufferings hath freed them therefrom yea should we not bear our few afflictions patiently being freed from these endles and easeles ones and not to envy at the prosperity of the wicked seeing it shall have such an end let their beginning be what it will be if this be their end God keep us from having any part therein That obey not the Gospel of God The wicked are described by their disobedience to the Gospel and these are indeed the most wicked and and have the fearfullest answer to make and the lowest or worst place in Hell they shall speed worst for their sin is greatest For what a favor of God is it not onely to give Christ to the world but then to publish him by the Gospel being the glad tidings of Salvation to all of what sort soever though never so mean never so great sinners there is mercy upon their unfained humiliation and such God sends his Ministers to beseech men to be reconciled O this is an unspeakable fâ—vor as that the contempt thereof must needs deserve a fearful damnaton That men should continue yet in their sins and have no minde â— Christ as a King and Savior is fearful If a company of Rebelsâ—ad a pardon proclaimed and sent out to so many as would come in fany would stand out and refuse the Kings grace and favor were he â—t worthy to be cut-off It shall be easier for Sodom and Gomorrah in â—e day of Judgement then for these people If they that despised theâ—aw were not unpunished how shall they be dealt withal that despâ— the Gospel The higher they are lift up the lower they shall be casdown 1. This rebuts the most part Howsoever they talk of the Gospel and comeâ—t Church and cry The temple of the Lord the temple of the Lord yet â—ey yield not obedience thereto but continue in their sins There are â—w that come to see any such need of Christ as highly to prize him aâ— most earnestly to seek him though some would have Christ the Savior and will have Jesus Christ in their mouths yet few will stoâ— to his yoke to renounce all their lusts and yield up themselves in abbedience to his
particulars implyed herein Gen. 31. 4. 1 King 5. 14. Gen. 21. 14. Reasons hereof Eph. 5. 25. Col. 3. 19. Use 1. Sundry sorts of husbands reproved 1 Sam. 25. 17. Eccles. 7. 9. Prov. 14. 29. Objections answered The 1. The 2. Gal. 6. 2. Iames 3. 17. The 3. Exod. 4. 14. Wives are the weaker vessels Reasons Use 1. Use 2. Simil. Use 3. Simil. Wives be no less heirs of the grace of life then their Husbands Use 1. Use 2. Use 3. Husbands should pray with their wives Reasons Use. Psal. 14. 2. Whatsoever may interrupt our prayers is to be avoided Use. Simile See 1 Cor. 1. â—0 There must be between Christians unity in Religion 1 Cor. 3. 11. Iohn 14. 6. Prov. 23. 23. Iohn 17. 3. Reasons 1 King 12. 27. Who disagree from the truth in the foundation 1 Iohn 2. 23. Who holding the foundation do yet erre from the truth 1 Cor. 13. 9. Difference amongst our selves for matter of Ceremony Note The evils which ensue hereupon Differences amongst Christians about private opinions Mal. 2. 7. There must be also unity between us in our conversation Eph. 4. 2. Rom. 15. 5. Simil. Acts 4. 32. Eph. 4. 26. Isa. 11. 6. Psal. 133. 1. Gen. 13. 8. 2 Cor. 13. 11. Christians must be of like affection each to other Rom. 12. 15. Psal. 122. 6. Gal. 5. 21. Psal. 37. 1. Gal. 6. 2. Heb. 13. 3. 1 Cor. 12. 26. See Acts 9. 4. Neh. 1. 4. 2. 1 2 3 c. Use 1. Psal. 137. 7. Prov. 17. 5. Iob 31. 29. Pro. 24. 17 18. Use 2. Use 3. Amos 6. 4. That Christians may love one another What they are to do 2 Cor. 16. 14. What they must avoid Use 1. Use 2. Use 3. Gen. 13. 7. See 2 Thess. 1 2. What pity is We must pity our selves Use. Simile We must pity the souls of others Isa. 49. 23. Psal 78. 72. Rom. 13. 3 4. See Eze. 34. 4. 2 Tim. 2. 15. and 4. 2. 1 Pet. 5. 2. Eph. 6. 4. Reasons Psal. 103. 13. Iohn 3. 16. Phil. 2. 8. Luke 19. 41. Mat. 9. 36. See Mat. 16. 26. Use. 1 King 16. 26. Simile Exod. 21. 24. Iames 2. 13. See Ier. 20. 6. Hos. 4. 6. Matth. 5. 7. 1 Tim. 4. 16. Dan. 12. 8. 2 Tim. 4. 8. 2 Cor. 2. 15. We must pity the bodies of others See Isa. 58. 6. Luke 14. 13. Rom. 12. 15. Heb. 13. 3. Simil. Reasons Psal. 112. 9. Signs Use 1. 1 Iohn 3. 17. and 4. 20. Iames 1. 27. Prov. 21. 13. Matth 5. 7. Use 2. Luke 6. 36. Pro. 11. 24 25. Eccles. 11. 1. Acts 8. 2. Psal. 37. 26. Matth. 5. 7. and 25. 21. Use 3. Means conducing hereunto Luke 10. 33. We must be pitiful to our beasts Prov. 12. 10. Exod. 23. 4. Psal. 104. 21. and 147. 9. Deut. 25. 4. Exod. 20. 10. Use. What courtesie is and that Christians are to be courteous How it shews it self Rom. 16. 16. 1 Pet. 5. 14. Psal. 129. 8. Rom. 12. 10. Luke 14. 8. Ephes. 4. 2. Col. 3. 12. Num. 12. 3. Iohn 18. 23. 2 Sam. 15. 6. Use 1. 2 Sam. 15. 6. Christians must not revenge themselves on their enemies Lawful revenge on our selves On others Gods children in respect of their outward conversation must differ and be contrary to the wicked We must requite evil with good See Iohn 31. 16 17 18. Rom. 12. 20 2 1 Thess. 5. 1â— Mat. 5. 44. An Objection answered Another Objection answered Exod. 17. 14. Reasons why we are to requite evil with good Mat. 5. 45. Mat. 5. 46. Prov 15. 1. 1 Sam. 24. and 17. 2 Sam. 1. 24. See Psal. 35. 13 14. Acts 7. 60. Luke 23. 34. Use 1. 2 Sam. 9. 7. and 19. 38. Gen. 40. 23. Use 2. See Iohn 7. 7. and 10. 32. Whoso findes himself effectually called what will he not be willing to do for God Luke 9. 23. The excellaâ—â—cy and worth of effectual calling How to discern hereof Why many Christians are often unsetled herein The Word always perswades us to our good Christians are a blessed people Psal. 85. 8. Use. Why we ought to be patient and requite ill with good Psal. 34. 12. The parts herein considerable A patient and peaceable man shall live the longer and the quieter Psal. 140. 11. Isa. 29. 20. Gen. 16. 12. Use 1. Use 2. Life and long life are blessings of God which Gods children may desire Phil. 2. 27. Reasons An objection answered Why the godly are at sometimes taken away by death 1 Cor. 11. 30. 2 King 22. 19. Isa. 57. 1. Iob 21. 7. Long life unto the wicked might prove a blessing but doth not Phil. 1. 23. In what respect it may be lawful to desire to live Whence it is that most men are desirous to live long 1 Iohn 2. 15. Iob 14. 5. Use 1. 2. 3. 4. What we are to understand by good days In what respects days may be said to be good here In what and to whom evil Psal 94. 12. Hos. 6. 3. Mens days be usually evil Mans life short Good days are a blessing of God Deut 29. 9. Psal. 119. 165. Gen. 39. 2 23. 2 Sam. 5. 10. The wicked may live long yet have not good days Prosperity why denyed for the most part to Gods Children See Deut. 32. 15. 2 Chron. 12. 1. and 26. 16. Isa. 1. and 5. Prov. 1. 32. Isa. 5. 17. Use 1. See Deut. 8. 10. Iob 62. 9. Use 2. Whether we may pray for prosperity Gen. 28. 20. Prov. 30. 8. Mark 10. 23. Use 3. Whether we may pray for afflictions Whosoever would be happy here and hereafter must refrain from evil speaking Iames 1. 26. Rev. 21. 8. Use 1. Psal. 12. 4. Matth. 12. 34. See Prov. 10. 20. and 23. 33. Iam. 3. 6. Mat. 12. 36 37 See Iude 14 15 See of these examples in the Book of Martyrs Use 2. Means whereby to bridle the tongue Psal. 141. 3. Psal 39. 1. Reasons inducing thereto Iames 3. 3 4. Iames 3. 7. Mat. 12. 35. See Psal. 37. 30 31. We must abstain from such evils of the tongue as be close and covert Guile to be avoided in religion toward God Psal. 51 6. and 32. 2. Mat. 7. 21. Deut 5 28 29. Psal. 78. 36 37 In carriage towards men Acts 12. 22. Prov. 27. 14. Veritas odium parit Psal. 28. 3. Mat. 22. 16. Psal. 55. 21. Ier. 9. 8. See Downâ— on Psal. 15. Two objections answered Psal. 34. 13. Use. Amos 3. 6. Isa. 45. 7. What sort of evil is here meant Iam. 1. 17. 1 Iohn 3. 4. What the evil of sin is and that we must avoid it Reasons 1 Sam. 15. 23. Psal. 106. 29. Ier. 7. 19. Psal. 5. 4. Deut. 28. 15. Lev. 26. 14. Rom. 6. 23. The evil of sin worse then the evil of punishment Psal. 97. 10. Iob 1. 1. All sins are to be eschewed Mat. 12. 36. Of all persons At all times Eccles. 3. 2 c. Luke 1. 75. In all places With all the kindes