labor so much for knowledge as for the power of it Therefore when we have heard a Sermon let 's not content our selves that we can repeat it have a good memory and utterance but by our selves pray earnestly and travel upon our hearts that it may effectually work in us A little well learned of an humble Soul craving to be ruled by it is better then much that a vain bragger can repeat that will be ruled in nothing but when he list But he would not have them live now they had Knowledge as they did in Ignorance and now God having wrought in them the hope of eternal life he would have them walk far otherwise then they did ere they had this being called out of the world they were not to live after the corrupt maners thereof Men and women would be loath to be seen abroad in such attire as they go in on nights were it not a gross thing for any to do their work as badly by day light as in the dark night People therefore that live under the Word must not do as they did before they heard it Why may we not do this or that will some say we do but as we have done and as other Towns do well is it not enough if upon your true humiliation God pardon the time of your ignorance though he now expect obedience and so must you now obey else your sin will be great and ye must be beaten with the more stripes will God look that your work should be done no better then theirs that have no light when he allows you candle our conversation must be such as becometh the Gospel So for Christians that have received assurance of Gods love and entred covenant with God they must not yield to their lusts as others to whom God hath not shewed such mercy or as themselves did before they knew God in Christ Jesus they must not be as worldly now as before they knew God to be their Father and that there was a better inheritance for them as proud now of apparel following every fangle as before they knew the true apparel of Christs righteousness to be deckt with grace to be the best attire as froward as before they had the Spirit to refuse these corruptions they must not backbite slander talk of other mens faults rejoyce in their infirmities as they did in the time of their ignorance they must not talk of worldly matters on the Lords day as they were wont ere they knew the holiness thereof and what a strict rest observation God requireth nor follow gaming as before when they knew no better mirth nor be so vain in talk as before they knew it to be a fault as carnal persons be Then what singular thing do we We must be now as much altered in our behavior as our case we hope is altered from top to toe as from being heirs of wrath to be heirs of heaven Kings sons and daughters must not live as every ordinary base person nor Gods Chrildren as Worldlings Let us therefore so many as have given our names to Christ indeed and know our selves delivered out of this evil world and are assured that God is our Father and we his children walk as it becometh children of such a Father and such an hope of so glorious an inheritance not avoiding gross and outward ungodliness onely but resisting our own lusts for Christians must make an account they have themselves their own very hearts to strive against Our adversary is in our bosom and bowels no marvel then if our strife be somewhat hard for our crown after our victory is wonderful great Verse 15. But as he which hath called you is holy so be ye holy in all maner of conversation Verse 16. Because it is written Be ye holy for I am holy HEre 's the other part of Sanctification namely The affirmative which sheweth what we must do this must necessarily be added to the former so that it s not enough that we fashion not our selves to our former lusts but we must also be holy Our Savior Christ cursed not the fig-tree because it bare bad fruit to poison them that came by but because it bare none as that also for which the dresser of the vineyard pleaded Every tree that brings not forth good fruit is hewn down The bad servant bound hand and foot not for rioting out his talent but for not well employing it so on the day of judgement shall it be said Go ye cursed c. not for casting me into prison but not visiting me therein c. This is the more to be urged because a great many as long as they be not hurtful think themselves in a very good case as can be though in the mean while they do no good They do hurt to none alas this is but half God forbidding an evil commands a contrary good what if one do not that which is forbidden and yet leave the duty commanded what obedience is this Let a number that think they have repented and a number of civil persons try themselves by this You have left or do keep no ill company but do you care for and delight in good company alas a number have no savor nor minde to such You do not prophane the Lords Day but do you carefully sanctifie it publiquely and privately You have banisht Cards and Dice out of your house or never had any but have you entertained Reading and Prayer in their stead banisht the Devil and entertained God in his room you are peaceable and not boistrous and spritish in your Family but do you any good So it s not sufficient that we drive none from God and his Word and well doing by mocking or any other discouragement but provoke one another to goodness the Husband the Wife Parents their Children Masters their Servants and so on the contrary Wives their Husbands c. It s not sufficient to say I hinder them not this shews onely thou art not so bad as some but proves not that thou art indeed good So many in a Town think it enough if they do no hurt in it but they will sleep in a whole skin But they must not onely haunt no Alehouses or be disordered but seek to suppress such as be else if they gather not with Christ they scatter if not with him then against him for this Meroz was cursed How a number of rich men in Towns can shift this curse I know not O what evil is this that ye do Too many are content to let goodness go by they are no enemies to good Ministers or people c. but they will do nothing to procure the Gospel to a Town or to hold it where it is but if we have any truth in us we will though we meet with hard measure for our labor Christ hath done more for us So much have
is not any dram of true grace in them and all the seeming good things they do are in hypocrisie and to no purpose for the love of evil and of good cannot be at one time in one heart O look to it will you lose all your comfort here and all your labor yea Heaven it self for some one sin 2. The end of our Sanctification is to be fruitful in good works and to set upon good duties Such therefore as profess themselves to be Sanctified must be more fruitful Touching the grace here exhorted unto speak we both in general and particular In general where consider 1. What Love is It s a Sanctified affection of the heart wherewith whoso is endued endeavoreth to do all the good he can to all but especially to them that be nearest unto him It s an affection seated as is said in the heart as the others of Hope Fear Joy Grief c. are They were all good and well ordered in Adam but ever since his fall wofully corrupted and utterly disordered and perverted as this of love is turned either into an hatred of that we should love or into self-love It s a Sanctified Affection For ere a man can love he must be Regenerate and Sanctified throughout which comes by being united to Christ by Faith whereby our affections are in some measure purged and restored to their former integrity as to hate evil and love good God and our Brethren for Gods cause Love is a fruit of the Spirit and must come from a pure Heart good Conscience and Faith unfained and therefore cannot be in an unregenerate person there may be indeed a shew and shadow of it but that 's no true love They do not love one another neither possibly can love the people of God There 's no trust in them they do but watch their opportunity when to do them mischief O the wretched condition of such how needful wert for them to be wearied thereof And for the people of God they must not trust them or too much open themselves to them He onely that fears God is to be trusted he dares not deceive Wherewith whoso is endued endeavoreth Though love be in the heart yet it must and will shew it self forth in the Life Words and Deeds to Soul and Body else it s like the love of bad men to God who yet keep not his commandments or like the worldlings Faith which is without Works To do good For it s the nature of love it can do no hurt but what good it can it will do to Soul and Body and wheresoever any true good is done to Soul or Body Goods or Name there was love love did it To all For though brotherly kindeness be to the people of God yet love reacheth to all whether near or far off to Strangers Enemies such as are not yet called under the Turk Pope Pagans c. for whom we are to pray and to do them all the good we can with the pitiful Samaritan But especially to them that be nearest So God gives leave nay commands that our love begin at our selves and ours and so go on forward to them that be nearest by nature Therefore they that prefer Strangers before Kinsmen and Kinsmen before Children are blame-worthy and to bestow upon any to the undoing of ones Family is not love but folly as in them which wil spend in lewd company their Wives and Children at home being in want So must it be to them that â—e nearest by grace This is often commanded and highly also commended in the Scriptures This is the bond of perfection It bindes up all the duties that we owe to our Neighbor which are many holds them together as the bond of a Fagot and makes every duty easie as where this is not every duty is irksome nothing comes well off hand It ties Societies together and Families O how it keeps out evil how it sets up good By it small things have become great and for want of it great things have come to nothing It s the fulfilling of the Law It s a most beneficial vertue other vertues benefit our selves but this doth good to others Faith draws all from Christ to us Love lays out it self for others good as the Sun that hath no light for it self other vertues be like the Bung of a Barrel Love like the Tap that sets it abroach to the benefit of them that need If a man be as full of gifts as a Tun of Liquor if he have no Tap others may starve so for Temporal things without this all gifts are nothing but as sounding Brass We are not born for our selves but the perfection of all we have is to employ This is the lasting vertue which when others as Faith and Hope shall end shall spring afresh abound and abide for ever that vertue that makes us like to God for he is Love and doth good to all even his enemies though he have a special affection to his Children O that I could paint out the face of this lovely vertue that every one of us might grow in love therewith 2. The properties thereof whereby we may try whether it be in us and in what measure They are laid down by the Apostle unto the Corinthians Charity suffereth long and is kinde Charity envyeth not Charity vaunteth not it self is not puffed up doth not behave it self unseemly c. Take we notice of a few of them 1. Love will interpret things doubtful to the best that is speeches or actions of men towards our selves or others and if they may be taken well will not take them ill Our nature is to take every thing in the worst part Love doth otherwise the Mother saith a pin pricks the Childe or it breeds teeth when it may be its of frowardnes that it cryes Thus Josephs Brethren sold him spitefully into Egypt afterward when by reason thereof they were afraid what construction made he thereof God saith he did send me before you to preserve life If a thing be plainly evil yet it will make it no worse then it is nor say it was done deliberately when it may be it was done rashly or maliciously when it may be it was done weakly and in temptation for one may do injury to a bad action in making it worse and its better to judge a little better of a thing then worse then it is Always provided this be understood not of palpable notorious foul evils nor of continued courses in sinning for what good or charitable construction can a man make of these Therefore such say foolishly when being informed hereof they Reply Oh ye must not judge what can be judged of this case but onely that there may be Repentance It s a fault in Ministers and others that will extenuate foul sins in bad persons and wicked livers in the mean time aggravating a
boyl with corrupt lusts First he begins with cleansing the heart as from whence must come good conversation the onely true discerner of the purity of the heart The parts of this Verse are two 1. An Exhortation where we have both the maner wherein it s delivered namely by way of beseeching and the matter exhorted to namely To abstain from filthy lusts whereby we are to understand not such sins as be acted by the body but the lusts of the heart for even body and soul is flesh naturally that is sinful and corrupt Fleshly lusts that is sinful and carnal corrupt lusts such as have place in the heart ere they break out from those we are to abstain even to take heed they prevail not in us but resist and mortifie the same 2. The Reasons thereof 1. Because they fight against the Soul 2. They were and we are Pilgrims here not of this world therefore not to follow the lusts of this world but to minde Heaven and be Spiritual Dearly beloved We must know he dissembled not but spake as he thought and meant and felt Hence note What affection of love Ministers ought to bear to the people they have taken charge of If people have chosen one and entrusted him with their souls he is then to be between God and them O what a near conjuction and what great love must there be The Apostle writeth to the Corinthians That he was their Father and to the Galathians That he travelled in birth till Christ was formed in them and to the Thessalonians That he was affectioned towards them as a nurse cherisheth her children He loved them at the heart root and was content not onely to take any pains for them but to lose his life for their good as a good Shepherd Love also being so necessary a duty in the people as without which nothing can go aright as it should and that most are full of self-love but very cold in love to their neighbor Ministers must be very much and often in perswading hereto and the several parts thereof consisting in giving forgiving patience and forbearance and doing all good both to their souls and bodies and that both by word and deed and that not onely by precept but also patern But chiefly this is the Reason he should be so full of love to the people that they may be moved the more by his Ministry and it may prevail the more effectually with them when they see that whether it be admonition or rebuke yet it cometh from one that entirely loves them in the Lord and is hungry of their souls and desires above all to win and gain them to God which would be above all riches to them if not our nature is sickly and full of self-love If we think our selves not to be loved we make little use of whatsoever we are taught though this be indeed a fault in us for the matter it self ought to move us But as if the sick person knew the Physitian to be one that besides his skill bears him good will it will make him willing to take physick of him whereas if he thinks he bears him no good will he cannot be brought to meddle with him or take any thing of him so it s with them that are well or ill perswaded of their Pastors love towards them Therefore the Minister ought to provide for this for what is the joy of a Minister but to see the fruit of his labors and that he does good and gains men home to God sees knowledge and conscience wrought and people converted Oh what man sows and looks not to see it come up grow and have a crop who plants a vineyard and looks not for the fruit thereof and shall we onely lose the most precious labor and seed and study and preach as we care not whether it do good or no and never look after it God forbid 1. This teacheth Ministers their duty to love the people tenderly them not theirs By reason of the contrary there 's so little good done some live altogether from them others live with them but so that it were better they were further off 2. It teacheth people to profit by that which they hear though not delivered haply with such hearty affection as it ought for its Gods Word however but especially look that being delivered in love and unfeigned care of your good you take heed that you despise not the same lest one day it rise up in judgement against you He had before described them as Believers and excellent ones now here he calls them Beloved yea Dearly beloved Hence note That The Saints or they that be endued with Grace and the Image of God are to be the objects of our love This is worthy love commands love wheresoever it be seen True we must love all because we know not who may be the Lords haply even such as are yet bad and love that part or parts of the Image of God we see in any but where we see the true Image of Grace and Sanctification in any they be the parties which are chiefly to be beloved we are to do good to all but especially to the houshold of Faith we must love all but brotherly kindeness is to the godly as our Brethren yea fellow-members yea among Christians we must love them most where we see most Grace and be most familiar with them affect them most and most regard them 1. As they be led by an ill Spirit who love either all alike or those worst which shew most tokens of towardness in Religion making as much or more account of a civil person then of one truly Religious 2. So let people strive to grow and exceed in grace that they may get the highest and largest room in their Ministers heart which be faithful which howsoever the world makes little account of yet they that are wise know that their sentence and love is to be regarded as the Testimony of the Church is a great matter either for a man or against a man so of a Faithful Minister and if such a one give a full and large Testimony of a man it s a Crown to his head above all his wealth if his Testimony be against a man or a weak doubtful Testimony it s an hard case If a Minister have joy of a people and may give a chearful account of them to God its profitable for the people The contrary is grievous I beseech you He had power to command them being from God in a thing for their own good and so necessary but he saw their toward disposition therefore chose rather to use entreaty Whence note That It s the duty of Gods Ministers to be wise in their delivery of the Word and when they see that loving beseechings and entreaties will be as profitable and prevail as much then so to do rather then use any other course True it is the
it s not the glory of Serving-men to make those drunk whom they can get into the Cellar and thereupon rejoyce Poor woful Creatures that little think that for this they shall one day come to Judgement and their jollity be requited with everlasting torments in Hell If they must answer for every idle word and for such pleasures though in themselves not unlawful wherein they have regarded neither time place person measure nor end how much more for their wicked companionship in Swearing Blaspheming filthy talking Prophaning the Lords-day and the like Such would one day give the whole world if they had it for one hour to repent but in vain They now treasure up wrath to themselves and as they now delight in evil company so shall it be said unto them Go ye cursed of my Father c. There there shall they enjoy their company in whom they have so much delighted but to their further Torment 3. It rebuketh a marvellous fault in Christians that so little regard one another so seldom meet together or when they do spend the time to small purpose not edifying one another as they should do Some through Pride are so conceited of their parts as if they did not stand in need of any as others think themselves too good to converse with any and others through covetousness will not spare any time this way But time was when Christians made much one of another and often in simplicity and plain-heartedness met together to talk of good things and to further and strengthen one another and then Religion prospered and people grew in grace but now though there be more knowledge there is less zeal and true-heartedness and this is the cause of the decay of goodness amongst ancienter Christians when the brands are pulled in sunder and the heat decays the fire goes out Welfare our yonger Christians which cling together Beware you that have been long professors lest they that set out after you outstrip you and go far before you which many may see to your shame O is it not pitiful that when Christians meet the time should be spent in worldly talk without neâ—d or in vain idle frothy talk of News or other folks matters and things of no edifying This comes to pass sometimes through want of matter their hearts being barren of good things sometimes for that their hearts and mindes are earthy and delight not in those things Hence it cometh to pass that Christians become the worse one for anothers company not a few leaving an ill example and savor behinde them to the poysoning of others this is hard in Christians let us strive by all means that this may be amended To this end these Rules are to be observed by Christians in their private meetings 1. That they do not hereby neglect their Callings to the hinderance of their families except it be an extraordinary case of heaviness of minde when a poor soul for a while will borrow a little of the body as he hath beguiled the soul before so to procure comfort for thus shall they open the mouthes of bad people against Religion as if it made men idle 2. Break up at reasonable times and that for avoiding of offence especially if there be other then our own Family yet as often we sit up till midnight at Cards c. so at some times we may take more liberty herein 3. Keep within bounds for the business in hand they must not meddle above their reach as some in expounding the Scriptures plunge themselves over head and ears they must wade as the Lamb as far as they see ground to presume further is dangerous and leadeth into Error besides the abuse of Scripture Neither must they meddle with Church-Government and matters of controversie it s the Devils policy to set such things abroach to hinder more profitable matter and that there may be jangling no godly edifying In stead of these they must confer about points lately heard or about their own spiritual conditions doubts temptations and the like or about the lets and means of faith c. 4. Though there should fall out some differences yet they must not fall out in wrangling and contention but though they are in the right break off for the time to avoid contention Neither must any be so conceited as to stand upon their own wit and skill but refer themselves unto those which have their senses exercised to discern between truth and error 5. That none desire to have all the speech but be willing also to hear others for some that are not so forward in speech may yet put in his part to as good purpose as they that think well of themselves 6. That they avoid medling with other folks matters or censuring others this is an ill use of meeting together especially their Ministers Sermons wherein they should take every thing well that may be so taken and before they blame any thing they must be sure they understand and are not deceived or mistaken yea and then it must rather be humility to inform one another then to censure them with over-much harshness and boldness and to blaze the same abroad to their disgrace Many through their indiscretion do their Ministers much hurt and put them into strange courses of invectives whom in meekness they might easily win and so mar a good cause with ill handling Thus of their Fellowship Fear God This is the fountain whence as well the forementioned duties flow as those which follow and all other must be performed They must be such as will stand with the fear service and duty we owe unto God But God is perfectly good and we are to fear nothing but that which is evil We must fear to offend God and stand in awe of him This is not slavish in respect of punishment either inflicted or threatned such as Ahabs Belshazzars c. but Filial which cometh of love especially yet with consideration also of his Majesty Glory and Greatness This is often commanded and throughout the whole Scriptures highly commended as being the beginning of wisdom the whole duty of man a spur to obedience whereof these are infallible signs To hate sin and depart from evil every sin the inward as well as the outward secret sins as well as open such as might seem advantagious as well as others unlike those which will say thereof It s nought indeed and we should not do it but flesh and blood is frail God help and so living in it To keep the Commandments all the Commandments all the Commandments always yea always with delight To tremble at the Word as also at his judgements The want of this is the floodgate of all Iniquity Prophaneness Security Hypocrisie and hardness of heart utter Enemies hereunto This is the preserver of the heart against evil and temptations a main provoker unto that which is good when we would yield unto this or that temptation commit this or that
evil slubber over this or that duty up starts the fear of God and saith Nay that must not be yielded to O the marvellous priviledges and sweet promises annexed hereunto Such as fear God need fear neither Hell Death Devil nor Judgement they need not fear Poverty Sickness or Persecution for either they shall not befal them or be sanctified to them O how should we labor to encrease herein by considering Gods greatness and our base poverty together with his justice against sin throughout all ages yea considering his wonderful goodness in himself to the Land to our selves both for soul and body who is not to fear such a glorious such a merciful God but notwithstanding both of his mercies and judgements plentifully manifested who doth truly fear him There 's indeed little fear of God in the world in England in most of our Towns O the fearful condition of such they have cause to fear all things they see as if all did conspire their ruine which also sometimes falls out as the Lord threatned by Moses Were not people hardened bold nay desperate they would not thus shake off Gods fear O let such haste out of this case O labor to get assurance of the pardon of your sins and so turn to God and walk in his fear Go not away hence to live loosly any more as heretofore you have done but fear the great Lord of Heaven and earth who is able to plague you both in Body Mindes Goods Children here and hereafter rear him that hath made thee fed thee and kept thee out of Hell and hath been so good to thee every way yea and will yet do more to thee if thou turn to him Honor the King For the coherence of these words with the former Note we 1. That the duties to God and our Neighbor the duties of the first and second Table are to accompany one another they must not be sundred God hath knit them and they must go together He that loveth God must love his brother also The second is like the first promises are annexed to the performance of both punishments threatned for the breach of either He that commandeth the one enjoyned also the other 1. This rebuketh such as make shew of great zeal in the duties to God and of his worship but in the mean time make no conscience of Deceiving Oppression Falshood Backbiting Idleness and the like break their word and promises wrong men in their bodies goods chastity good-names whatsoever such make their Religion is vain The Prophets cryed down such hypocrites in their times there 's now no less cause so to do Let men joyn both duties together and justifie the truth of the one by the other else as we commonly say He that will swear will lye he that will lye will swear he that makes no conscience of his duty towards his Neighbor makes no conscience of his towards God This rebuketh also such as are very civil and just in their dealings sure of their word and kinde neighbors and yet make no conscience of the duties of the first Table regard not the Word Sacraments Prayer publike or private the observation of the Lords-day and the like O they delight not in these they savor not of such things Howsoever the world count such right honest men yet is God little beholding to them What though they give men their due if they defraud God of his what though they steal not from men if they rob God of his Sabbaths and times of worship which he challengeth as his converting the same to their private uses Let the world think as well and as highly of these as they will wherein they do well they are to be well thought of they are not such as can abide the tryal of the Word neither shall be able to stand before God on the great day but as they have sundered that which God hath coupled so will he if they repent not sunder them for ever from his Kingdom 2. That the knowledge and fear of God is the fountain of all our duties to men in their several places none can be a good servant indeed a through good servant one to be trusted with business of weight with hope of blessing and success as Eleazer Abrahams servant but such a one as feareth God So according to the Text no man can truly honor the King and be an absolute good subject except he fear God no man will honor him from his heart as he ought nor obey him for conscience sake nor pay duties chearfully venture his life for him faithfully and pray for him heartily but such as fear God This is the onely sure bridle all others of credit fear c. will break to keep people in duty where this hath been wanting there have been mutinies and risings yea what else can be expected where this bears not sway 1. Let all that fear God shew it in their several places by the performance of their duties to men especially of subjection to their Governors that so they may bring the same in esteem and procure credit thereto 2. Would any be good Subjects let them begin at the right end perform their duties in the right maner even for conscience sake as being required of God Thus shall the Prince be much the better for them and they themselves have comfort in the performance of the same Thus shall not they dare fail herein for fear of the highest whereas worldly men perform theirs meerly for fear of men 3. Magistrates are to trust those most which do most fear God and accordingly to use them kindely and countenance them as being indeed their most loyal Subjects yea to further the Gospel what in them lies whereby people may be brought to fear God that so they may prove true and loyal to themselves and so adde strength to the Kingdom Thus of the coherence For the words themselves Honor the King I have already spoken at large of the duty contained herein Know we onely that by the King here is meant Caesar who was an Heathen Emperor one that intruded himself ruled tyrannously and was an Idolater and by Honor not Divine and Religious honor for that is due to God alone but Civil worship and honor The difference between those is not in the outward gesture of the body or bowing the knee but in the intention of the minde Divine is when we bow both knee and heart and soul to God and that for his own sake as the Lord of Heaven and Earth and the Author of all good to us to whom we pray when we want it and whom we praise as the Author of any mercy for soul or body Civil is when bowing the knee yea and the affection of the minde to men we do it yet for the Lords sake and as the Lords instruments and whom he hath set over us for good as excelling us in gifts and graces to whom we
wives but rather are so puft up with a conceit of themselves as they often fail in the duty of subjection and are none of the chastest therefore as a preservative of subjection and chastity our Apostle forbids excess and pride in apparel commanding for so much is included modesty and sobriety in attire They must not set their mindes on plaiting the hair wearing of gold c. so setting out themselves as it were to sale to the eyes and view of others but endeavor to have their souls garnished with grace adorned with a meek and quiet Spirit Whose adorning let it not be that outward adorning c. What doth the Apostle forbid apparelling themselves or decent cloathing themselves and would he have them go carelesly and sluttishly no matter how No he allows decency and moderation in attiring it must be comely and decent how plain soever but withal forbids to set their mindes too much thereon or to be too curious and quaint or too costly therein Of plaiting the hair For curled hair laying out the hair setting it up aloft going naked in it onely and using others hair not ones own I leave the same to be handled and discussed by others who do daily view the same In Countrey Parishes these are unusual and rare And of wearing gold c. Why is it not lawful to wear costly apparel Ans. No doubt its lawful to wear costly apparel Gold Silver Pearl Silk Velvet c. these be the good creatures of God not made in vain but to be used and worn Abraham sent Rebekah an abilement and bracelets of gold and she ware them The Israelites had jewels and golden ear-rings and wore them by Gods appointment which they afterward pulled off and made a golden Calf thereof for which they were condemned The Queen is brought in a vesture of gold of Ophir and our Savior doth not blame but approve of the Royalty of Solomon as also of costly garments in them that be in Kings houses for as God hath ordained divers Degrees and Callings Kings Nobles Judges c. so that their apparel should be answerable Neither doth the Apostle Paul in the forementioned place or our Apostle here simply forbid costly apparel but the setting of their mindes so much thereon as that it causeth a neglect of decking the soul as may appear by the opposition which the Apostle here useth they set more by outward apparel then inward grace and for this were condemned Again they wrote to Christians which were for the most part but of mean estate in the world and therefore in them it was ryot to wear costly apparel Besides these were times of persecution when costly apparel did no ways fit for then their humiliation was to be declared as in other things so even in their attire and they were not superfluously to spend what might profitably be bestowed on the poor members of Christ whereof there they were great store But doth not the Prophet Isaiah in his third Chapter condemn the same The Prophet reckoning up their knacks doth not simply condemn them all whereof as there were some meer toys and vanities so there were others both good and lawful but cryeth down the abuse of them their curiosity therein together with their excessive setting their mindes thereon where he particularly mentioneth their pride haughtiness stretched out necks c. So that costly apparel of it self is not a sin nay if some should not wear such according to their ability and degree they should sin as some miserable Misers that go basely out of covetousness not affording themselves good clothes So they that out of Superstition affect to go raggedly and slovenly as the Cynicks of old and the Fryars of later times who notwithstanding were no less proud then others as Socrates said to Antistenes I see pride through the holes of thy Cloke Excess then in apparel is that which is here forbid which that we may finde out and what it is let us lay down some general Rules about apparel and that will direct us and be a ground for that we shall say against excess 1. We must wear our apparel for necessity in respect of the weather 2. For honesty and comeliness to hide our nakedness 3. For honor of the body Our apparel also must be 1. According to our Sex a man must not wear a womans nor a woman a mans apparel 2. According to our ability we must cut our coat according to our cloth so as we may have whereby to maintain our Families and relieve the poor 3. According to our Office and Calling both to distinguish us from others and grace our Calling 4. Such as may express the vertues of our mindes especially our modesty frugality and shamefac'dness 5. Framed not after the lighter and vainer sort but after the example of the gravest and most sober of our order calling and degree briefly thus it must be for costliness according to our ability and as may stand with discharging all other duties But even they that may wear rich apparel yet ought not to do it dayly because it savoureth of too much pride and vanity and disableth the more to do good it was the Gluttons fault That he went gorgeously every day The maner hath bin to use some more costly apparel at special times of solemnity or publique rejoycing hence was the wedding garment yet therein men must rather keep under then above their degree For the maner and fashion of our apparel it must be sober and comely Womens must not be too near the fashion of Mens apparel nor whorish nor garish we must not affect this or that country fashion whether Italian Spanish or French c. God thereatens to visit all such as are cloathed with strange apparel they that will not cover their naked brests but lay them open to the view of all seem thereby to publish and make known the unchastity of their hearts This condemneth the monstrous excess of these times wherein all in a maner have forgot themselves Gentlemen going like Noblemen Yeomen like Gentlemen Farmers like Yeomen Cottagers like Farmers the Maid like her Mistress Subjects like Princes All are out of order as if pride had dazled every ones eyes whereby mistaking their own they put on other folks apparel This is not the sin of the prophane onely but even of professors who with their wives and children are tainted herewith not of Harlots onely but even of honest women who attire themselves like strumpets so that you can hardly discern the one from the other How many spend all they have on costly attire yea numbers pinch their belly to go gay clothed and now in a maner the meanest do in attire exceed the wealthiest in former ages And for the fashion though it be scare lawful at all to take up another Countrey fashion except it be upon some
hereafter are made to well-doing as in Levit. 26. and Deut. 28. may appear 4. This brings us peace of conscience in this world How did David rejoyce when they offered willingly to the Temple Hezekiah when such care was used in keeping the Passover and the Eunuch when he was baptized 5. This brings us to eternal happiness in the world to come 6. It s the glory of a man when he is dead The godly Kings are yet commended That they did that which was good in the sight of the Lord this was their Crown and that which is to be desired of a man is his goodness For the extent of this we must do all good that we can and our places require having respect unto all Gods Commandments Thus did Josiah He did according to all the Law of Moses He that commanded one commanded another Whoso doth willingly pass by any one duty declares himself an hypocrite And who so lives in any one sin is guilty of the breach of the whole Law We must do good at all times Aguish fits of goodness as before the Communion or in afflictions c. God cares not for he will have us to be ever doing some good and ever fitting our selves to do more We must do good in all places not in the Church onely but at home in our Houses and Shops yea when we are furthest from home So in all companies we must do good or take good if we cannot do what we would we must do what we can it s some good to keep away evil We must do good to all persons all duties towards God publikely privately on his Sabbaths on other days so towards our Families Neighbors Friends Superiors Inferiors Equals We must do good as occasion offers it self yea towards our enemies that do us hurt as to our selves also and that in respect of body soul goods good name We must do good in our general callings as Christians by our holy conversation agreeable to our profession and by our Counsels Exhortatiâ—ns Admonitions Reproofs Prayers We must do good also in our particular callings as Magistrates Ministers Husbands Wives Parents Masters c. This is so necessary as that he which doth not good in his special calling is no good man We must do good also though it be hard and difficult so to do naturally we are prone unto evil and it comes off hand easily but to do good is harsh Gods Commandments are as a yoke to the flesh though easie to the Spirit a burthen to the flesh but light and comfortable to the Spirit To pray read instruct our families is painful so to study preach hunt out disorder set up goodness see the poor set on work and the like but as we would partake of the reward which is indeed great here and hereafter we must not shrink at this labor If one way will not serve the turn whereby to bring to pass our Religious purposes we must set upon another as they that carryed the man of the Palsie not being able for the preass to enter in at the door uncovered the roof of the house and through it let him down We must do good though we have no thank for our labor as Moses and Aaron on the peoples behalf whom they conducted out of Egypt though they were unthankfully dealt with yea though we have ill will and hard measure as they that seek to punish sin shall have of evil doers nay though the greatest be against it as Daniel prayed to God though the King forbade it and danger was to follow upon it Thus the Prophets spake the truth though with danger of their lives Elijah Micaiah John the Baptist c. Thus the Martyrs confessed the faith boldly though with loss of their lives We must do good also though we have few encouragements and small company such was Joshua's resolution nay though we be as it were alone as Noah in that generation Lot in Sodom Elias c. we must preach still though we see but little fruit of our labor We must do good while we may while life and means last yea and constantly and to that end many take up Prayers in their Family but quickly leave them off neither must we onely do good but we must do it well for even the best things in the world may be marred in the doing as Alms and Prayer by hypocrisie and opinion of merit and therefore we must be regenerate persons and by Faith be reconciled to God in Christ We must also do the same in a particular Faith and in uprightness of heart declaring the same by the reformation of our lives and this must be in obedience to God ayming at his glory and not seeking our selves either in our profit pleasure or credit c. all which must be done willingly 1. This sheweth the wretchedness of our corrupt nature that good being in it self so lovely and there being so many great Reasons to perswade us thereto yet our nature is most averse therefrom 2. This condemneth those which are so far from this that they be enemies to goodness The more Spiritual and holy any duty is the less they can away therewith as Prayer Meditation Conference with the godly c. nay they hate goodness in others whether Magistrates Ministers or private Christians yea are so wholly opposite to good as they are wholly given over to evil 3. This condemneth those who though they be restrained and break not out into evil yet have no heart nor love to that which is good They be no swearers nor disordered persons in their Families yet they do not pray instruct and do good in their Families they neither prophane the Sabbath nor yet keep it holy they keep not bad company yet love not the company of the Saints they spend not on wicked purposes and yet do no good with that they have they be no enemies to Religion but they be not zealous friends they be no maintainers of disorders in Towns yet do not zealously set themselves against such This is not sufficient to make a good man nor to see good days for Every tree that bears not good fruit shall be hewn down and the barren Figtree was cursed and the Servant that did no good with his Talent in the mean time he had done no hurt therewith was cast out It will not go for payment nor bear out any that they have done no hurt but what good have they done even we our selves will scarce keep a Cat or Dog meerly for this that they do no hurt except they do some good neither will we think well of those Servants who being negligent in our absence shall say We have done you no hurt have not robbed you of your goods railed at you wronged your children c. for that which they should also have been diligent
Chron. 36. 16. Isa. 1. 5. Hos. 5. 4. Mat. 23. 23. This may serve to awaken this woful world that is set upon disobedience Most men do what they list and follow their own lusts as if there were no Law nor any had to do with them yea though God call upon them and send his Ministers unto them yet they will not give their mindes to repentance but harden their hearts Oh those carry a badge of their destruction and a mark whither they are going a certain forerunner of judgement here or to be sure of eternal destruction hereafter He that lives in a flat disobedience of any Commandment and in any known sin is in the state of damnation He that committeth sin is of the Devil If thou livest in impenitency under the Word know that thy judgement sleepeth not For their particular disobediences their licentious living their security and carelesness their following of their lusts their intemperancy in eating and drinking their oppression and cruelty one towards another c. they be the common sins of our times and therefore we may justly fear some heavy judgement which in likelihood for those few sakes amongst us which fear God hath been all this while kept off us What marrying now onely for beauty there being no regard had of Religions and whence this Gyantly generation not in stature but lewdness springeth How are some set onely upon pleasures some upon their profits and what wrestling and clambering is there to get preferment most care not whom they tread under so they be aloft When once the long suffering of God waited This aggravates their sin that they continued disobedient notwithstanding God did both wait for their repentance and set them a time of One hundred and twenty years but nothing would do them good Thus did he to them thus to this Nation thus to every particular person of us 1. They that have received grace and are converted should be thankful to God for his great patience towards them before their calling Oh every one of us have much cause of thankfulness this way Oh if God had cut us off in our sins and days of our vanity yea after many a warning that we despised we had now been howling without hope with the damned spirits in Hell yea if God had taken away his Gospel and Peace from us but within these few years nay haply within this twelve moneths in which time God hath shined into our hearts and hath had mercy on us how miserable had been our condition 2. Others that are not as yet converted must make use of this patience through their timely repentance But alas most do abuse it to the quite contrary O how fearful will their case be which having had experience of Gods long suffering these twenty thirty forty fifty years yet abide in their old sins If their judgement was the greater by the abuse of this patience then what shall those amongst us which have had longer patience and a thousand times more means The time allotted them an hundred and twenty years was not above the third part of the life of a man then which being compared with that hath been allotted us and the usual time wherein men now live it will appear that by way of proportion we have had far more and besides the sermons of the Prophets of Christ and his Apostles we have had faithful sermons from the faithful Ministers of God Those of the old world shall rise up in judgement against us as also Sodom and Gomorrah and shall speed far better then we O therefore le ts abuse the patience of God no more but to day whilest it is called to day not to harden our hearts c. Oh do we this the rather because God hath set the time how long he will bear with us which if it should once be out it would be then too late for us he would bear with us no longer but would either snatch the Gospel from us or us from it by death or give us over to hardness of heart never to be moved or to feel our misery but when it is too late as it befel Esau and the foolish Virgins Therefore it is said here Once the long suffering of God c. That is it being out there was no longer time to be granted nor though they had cryed would God have heard and so we may suspect that there were but a few if any at all which either repented when they saw the flood come or whom though they cryed the Lord regarded for that the time set was then expired In the days of Noah Here Noahs name remaining up record honorably registred He saith not in the days of any of the Gyants whose names are all buried but in the days of Noah God vouchsafes not so much as to name them In the Scriptures the godly are spoken of to their honor but the wicked are either not named at all or else to their disgrace and their brand Jeroboam that made Israel to sin Ahab that sold himself to work wickedness wicked Athaliah that cursed woman Jezabel Judas that betrayed him c. or with their sins at large to their eternal reproach But how sweet is the memorial of the godly mentioned in Scripture as of Mary Magdalene Lazarus c. In Stories also we have the names not onely of famous Ridley Latimer Cranmer c. but even of meaner men and not onely of men but of women also yea and of those even of poor ones who are worthily reported of whereas the names of their persecutors are either altogether unknown or if they be spoken of as Bonner Gardiner and others its with stopping the nose c. How may the servants of God be comforted though haply they are mean in the world yet their names be written in Heaven and shall abide when the names of the wicked shall rot Labor then to be Religious and godly that ye may be well reported of alive and dead else if ye be wicked ye shall have an ill report in the Church of God whilst ye live and leave a stinking memorial behinde you when ye are dead both which are fearful While the Ark was a preparing Another thing whereby their disobedience is aggravated that it was even then while they saw Noah busie in making an Ark which might have admonished them of the flood for he in Faith made it obeying the Commandment of God He believed what God had threatned but so did not they 1. Note here That if Noah because of the flood threatened made an Ark to save himself from it as God had commanded it s our duty much more as I may say to prepare an Ark and use the means to save our selves from drowning in Hell the pit of perdition There is a certain flood of destruction whereinto all such shall fall as have not before got into the Ark as all that were out of
in this world or else at the day of fearful account when they will be as glad to be rid of it again as ever Judas was of his thirty pieces he thought if he could get money he were made but when he had it he was never so ill in his life as then So was it with Achan Gehazi Ananias and Sapphira c. And for the time to come let 's beware lest any filthy lucre cleave to our fingers Note further That Lightly the Scripture speaks not of riches but with some checks If but two words one of them is to take off our mindes therefrom as uncertain riches deceiveable riches unrighteous Mammon It s hard for a rich man to enter into the Kingdom of Heaven and here filthy lucre This is that we should not set our hearts too much on them whereunto we are very prone but taking heed of covetousness neither too greedily desire them nor be insatiable in our desires nor too sparing from our selves and families nor niggardly to good and holy duties nor having them to set too much by them or put our confidence in them or be too much cast down in the loss of them c. To this end 1. Consider That covetousness is idolatry and so a most hanious sin withdraws our heart from God is the root of all evil will make a man break any Covenant the bane of godliness a throne that choaks the seed of the Word 2. That our life stands not in them much less our happiness yea that they are changeable and which even Reprobates have in great abundance 3. Seek after the favor of God and assurance of Salvation and lay up a treasure in Heaven and this will stay your stomack for these things This hunger will starve the other hunger when we have assurance of Salvation it will stay us as a man that hath well broke his fast hath no great haste to his dinner Heaven will fill the heart the world cannot Obj. Why then are many Christians covetous Ans. It s not their goodness If they had more faith they would be less careful of the world but if these be so being assured of Heaven what would they be if they had no assurance thereof 4. We must follow our Calling diligently and cast our selves upon God believing his promise He will not fail us neither forsake us Obj. But the world is hard we must therefore follow it earnestly which if we should not do we should leave but little for our posterity Answ. If we have faith to depend upon God he will give us by our lawful and moderate seeking that blessing that shall be best and sufficient both for us and ours and shall continue longer with our Posterity then more gotten greedily Verse 3. Neither as being Lords over Gods heritage but being ensamples to the flock NOw followeth the third duty of the Minister namely to give good example of an holy life to his people where pride is forbidden they must not rigorously cruelly or over imperiously rule them speak we first of that which is prohibited then of that which is enjoyned That which is forbid Ministers is pride and lordly carriage of themselves whereunto a reason is annexed even because the people be Gods heritage and portion Neither as being Lords Here note 1. That Ministers must not exercise civil authority and temporal power over their people but use a spiritual rule over them by teaching them and denouncing the judgements of God against them that do evil and ruling them by the Word of God and by spiritual censures to correct the stubborn and disobedient Our Savior Christs our Masters kingdom was not of this world and so not ours He would not be a Judge or Divider between two at variance about their inheritance Magistrates must rule by the Sword and we by the Word they by the Temporal Sword we by the Spiritual we must teach the people exhort perswade and commend men to God and pray for them and if any be obstinate to admonish them more seriously and if they reform not to debar them from the Sacraments yea if they have committed any notorious sin and live without repentance to cast them out of the Church and deliver them up to Satan These be more weighty and fearful censures being rightly performed then any bodily punishment we must leave other things to the Magistrate whose power is of God to rule with the material Sword Thus did our Savior Christ onely once as he was the King of his Church and not as a Minister of the Gospel he whipt out the buyers and sellers out of the temple So the Apostles exercised no other but Spiritual authority except Peter by special and extraordinary direction on Ananias and Sapphira and Paul on Elimas the Sorcerer In those times God shewed extraordinary works and miracles for the confirmation of the Gospel which we need not now And this was not usual for then they could not have served Demetrius Tertullus with all their Enemies thus A Reason hereof may be this one calling is sufficient for one man As the Magistrate must not encroach upon the Ministers office as Uzza did either a private man to expound the Scripture and administer the Sacraments so must not Ministers on theirs The action of Phineas was extraordinary and so no fit president 1. This rebukes the notorious usurpation of the Pope of Rome who not onely challengeth to be the Head of the whole Church and to have Supremacy over the same but also Temporal Jurisdiction over Princes and Potentates to set up and cast down whom he pleaseth to set them together by the ears to impose Taxes on them to exempt their Subjects from their Allegiance c. But upon what ground doth he challenge this Supremacy from Peter whose Successor he alledgeth himself to be But he is quite fallen from the Faith and Doctrine of Peter and if he did succeed him aright yet could he have no such authority for Peter himself had no such thing neither do any places of Scripture used to this purpose prove any such thing much less had Peter and Civil Jurisdiction over Princes and People which the Pope also challengeth from him But of this heretofore onely let us know that our Christian King and all other Kings in their several Dominions are Supreme Governors and that the Pope hath no authority to meddle with them all that hold otherwise as all right Papists do are Traytors in heart at least and can be no good Subjects let 's pray that all other Kings may shake off his yoke both in Spiritual and Temporal things and stoop to Christs yoke And let us know that God hath given no Civil authority to Ministers to rule the people by what Princes in their savor may bestow upon them and what they may lawfully receive from them and enjoy and exercise I mean not now to discuss neither
those most respectively but even the bad for we must have peace with them though not with their faults and give them their due though if we have occasion to speak of their sins we must deal plainly except we know them to be Gods Enemies then ought we to give them no countenance Reasons hereof may be these 1. It s a good testifying of our love which we should do upon all occasions 2. It s a part of urbanity and courtesie 3. It s a good means to procure love from them whom we do salute so did Absolom c. 4. The neglect hereof as it cannot but bewray some defect in us so it breeds suspicions and thoughts of emulation in our neighbors and works in them no small discontent for our nature can abide nothing less then to see our selves despised 1. This rebukes not so much those that of rudeness or for want of good maners go by and regard no Salutations seeming so to minde their businesses as they regard none but themselves but those that of a prophane minde neglect it especially towards those whom they think not to be of their disposition as some prophane rude wretches that will come by a Minister or godly Christian after a scornful maner without shewing any courtesie This being done in respect of their Religion is abominable and vile and a very bad sign 2. Such as of pride If they have a little more wealth or gay cloaths or any gift more then another they are so puft up that they pass by others scornfully or carelesly What is one worm to lift up himself thus against one that is his own flesh that it may be is as good or better then himself The more God hath given any the more humble they should be 3. Such as of frowardness malice and old hatred cannot speak at meeting are tongue-tyed They have a tongue but the malice of their heart taketh away the use of it They look like Tygers on each other and would as readily kill them if they could as safely and easily This is seen to God before whom he that hateth his brother is a man-slayer 4. Let us labor to purge our hearts hereof that we may give every one his due With a kiss of charity The maner of saluting among the Jews was by kissing Thus did Jacob and Esau at their meeting Laban and his Children at their parting so Joseph and his Brethren Jonathan and David c. we finde it also practised in the new Testament See Luke 7. 45. and Acts 20. 37. It was a Custom in some Churches before the Communion to kiss each other signifying the joyning of hearts this we retain in part But men Salute by uncovering and shaking hands the joyning of our hands signifying the joyning of our hearts This was the use till courtly Congeys and Crouchings have put them by taking one another by the knees and by the elbows c. Of charity But be the Salutation what it will kiss or shaking hands or uncovering head it must be of love and thence proceeds for as we must not be content to have love in our heart except we shew it by outward signs so must all outward tokens proceed from love as the ground and root else its lying diffimulation Those kisses they are elswhere termed holy not a wanton kiss not a dissembling kiss much less a treacherous kiss but such a one as proceeds from a Sanctified affection of love seated in the heart 1. This rebuketh the customary and formal saluting which wants this ground Many do thus greet one another who yet have but small love to the parties they salute This is a taking of Gods name in vain it s a dissembling with our neighbors whereas love should be unfained without dissimulation 2. Treacherous courtesies and greetings when there are fair speeches How do you I am glad to see you well c. when mischief is in the heart as did Joab and Judas Thus the Devil pretended love to Eve this is the note of a wicked man Many after kinde salutations will straight rail gibe slander plot mischief c. Those should rather make known their malice that others might beware of them then cloak their mischief with the shew of love 3. Let every one of us labor to possess our hearts of true love that so we may not onely salute one another but in a right maner do the same O let us labor for this most lovely vertue of love so often commanded of us so highly commended to us It s the bond of perfectness that tyes up all together without which all duties shatter asunder It s the fulfilling of the whole Law It s that vertue which is so pleasing to God that which so long continueth that wherein the Angels and Saints now shine To this end let us labor to be more and more assured of Gods love to us which will make us not onely to love him but our neighbors for his sake the godly best but all because God bids yea our Enemies as who loved us when we were Enemies we must also strive against and purge out the cankers of love as namely 1. Pride which esteems so highly of ones self and basely of others offereth occasions of offence readily and taketh occasion for every thing 2. Covetousness for this also hinders love he that 's covetous cares not how he gets by right or wrong nor how much he wrongs his Neighbor 3. Frowardness and hastiness This also stirs up strife If there have any things fallen out otherwise then well between us and any as there may be even between good persons let us take notice thereof acknowledge and be sorry for the same seek reconciliation be pacified forgive and forget as we are required and expect forgiveness from God O an unappeasable minde is a fearful thing a note of a Reprobate Such are unlike God who is slow to wrath ready to forgive like the Devil who is irreconcileable O woful a poor mortal man to bear immortal hatred How can he look God in the face little doth he think what fearful things he hath done against God did he he would think how ever he could look up to God for pardon of 10000 Talents when he catcheth and holdeth his neighbor by the throat for 300 pence nay it may be if it be truly examined for nothing Peace be with you all c. Now he prays for them by Peace is usually meant outward prosperity as health conveniency of outward things welfare of our selves and ours freedom from grievous evils and a quiet estate and condition in the comfortable enjoying of Gods blessings in our bodies wives children goods names c. also that which is the fountain hereof namely peace with God and our own conscience But I will speak here first of outward blessings Where note That We may lawfully desire for our selves and ours or any other