them for the love hee beares to his Sonne And thus wee read in Scripture that Christ presents the prayers of the Saints Besides that the Christian may not thinke too vilely of his workes but be comforted in the Lord concerning them let him further consider these things First that his good workes have the Spirit of Jesus Christ which is in him for the fountaine of them 1 Cor. 12.11 Esa. 26.12 Secondly that the blood of Jesus Christ was shed not onely for his justification but also for his sanctification Heb. 9.14 Thirdly that though his workes are not good effectu yet they are good affectu they are good in desire his desire was to have them as good as God himselfe did require And this God is pleased to accept as if the worke were perfectly done Quest. 2. What are workes good for in that they are called good workes Answ. I answer first affirmatively they are good 1 To testifie our thankfulnesse to God for all his benefits in respect of which we are debteâ—s unto God Rom. 8.12 2 To assure the truth of our faith as the fruits of faith Mat. 7.17 1 Tim. 1.19 Iames 2. 3 To witnesse our election and to make our calling sure 2 Pet. 1.10 4 To discharge our duty of obedience unto which we are bound even in the covenant of grace 5 To further the edification of our brethren whom we helpe both by example and by well-doing to them 6 To winne wicked men to a better estimation of our Religion and to stop their mouthes as here so vers 15. 7 To glorifie God as is in this place mentioned 8 They are good to make us capable of rewards from God in heaven Heb. 10.36 Rom. 2.7 8. yea and in this life too 2 Tim. 4.8 Secondly I say they are not good 1 To justifie us before God as it is at large proved by the Apostle in the Epistle to the Romans and Galatians onely they are good to justifie us before men Iam. 2. 2 Not to merit or deserve heaven by them mens evill workes do merit punishment for the wages of sinne is death but our good workes cannot merit both because the Scripture denies it expresly Eph. 2.8 as also to omit other reasons because the nature of merit casteth away our workes for there must be three things in a worke that must merit First it must be a free worke that was not due by any debt whereas our workes are a part of ouâ— duty and we owe more to God than we can doe Luk. 17.9 Rom. 11.35 Secondly the worke that should merit must be profitable to him of whom wee would merit but no goodnesse of ours can reach to God to profit him Psal. 16.3 Iob 22.2 Thirdly the worke that must merit must be of equall value with the thing that is given for it but neither our sufferings nor our deeds in this life can be worthy of the glory that is to be revealed Rom. 8.18 and therefore is eternall life called The gift of God Rom. 6 2â— The uses follow and are especially for instruction for this doctrine of good workes should teach us First to take notice of this doctrine and as we are carefull to beleeve so to be carefull to maintaine good workes and hereby to confute the malicious Papists that falsly charge us to deny and disgrace good workes Tit. 3.8 14. Secondly every man should bee ready to doe good workes yea to every good worke since they are required of God and are so many waies good and serve us for such excellent uses yea wee should bee zealous of good workes wonderfull eager and desirous to inrich our selves that way Tit. 3.1 2.14 yea wee should hereby shew that wee are indeed wise Christians and well skilled in the use of our Religion Iam. 3.13 and not men onely but women also should be forward in good workes 1 Tim. 2.10 It is their best apparell which should be a speciall motive to them that are so carefull of their attyre And indeed good workes are to be desired and laboured for as the best apparell of any Christian yea they are his armour too Rom. 13.13 yea they are a principall way for his inriching and preferment 1 Tim. 2.20 so as it is a great curse upon a Christian to have no minde to do good workes to bee reprobate to every good worke Tit. 1. ult Thirdly since there are so many things necessary to the constitution of a good worke Christians should in stead of prying into the lives of others every one trie his owne workes and turne often to the light that it may bee indeed manifest that his workes are wrought in God Gal. 6.4 for one day every mans workes shall be tried in the fire when times of triall by great afflictions either upon mens Consciences or otherwise come that mans workes that never seeme glorious and praise worthy will be rejected and cast away even by our selves as vile and unprofitable Besides at the best in our prosperity if the most of our workes be tried by the fire of these rules of Gods Word it is much to be doubted that our workes will burne though upon our repentance for the evill that cleaves to our best workes our selves may bee saved in the day of the Lord. Let Christians therefore be carefull that they lose not the things which they have wrought Now a Christian may lose his workes divers waies First if he be but a Christian in shew he may nay he shall lose all he doth The Pharisees lost all their workes because they were done in hypocrisie Secondly the Christian that hath some kindes of heavenly gifts and temporary graces by falling away in the time of temptation loseth all that hee had wrought before God requires patient continuance in well-doing Rom. â— 8 Thirdly the true Christian may lose what hee wrought if he doe his workes without respect of these Rules If it be not manifest that his works are wrought in God they are lost to him so many of his workes as are so wrought Besides he loseth the comfort of all that he hath wrought and the sense of it if he fall into grosse sinne after calling for so long time as he continueth in sinne without repentance Thus of good workes Which they shall behold It is manifest from hence that good workes may and ought to be so done as that men may see them It is not true that all good workes must be hid from the view and beholding of other men This may seeme strange because the Pharisees were blamed for doing their workes to be seene of men but yet it may be easily and plentifully proved I will first prove it and then explaine it For proofe our Saviour Christ requires that the light of mens good workes should shine that men may see their good workes Mat. 5.16 Christians in respect of their practice should be as shining lights in the midst of a froward and crooked generation Phil. 2.15 16. They must
doctrine may serve for three uses First It may confute that cavill of carnall men that Religion will make men dumpish and melancholy whereas the cleane contrary we see here is true 2. It greatly reproves the uncheerfulnesse of many professors who doe thereby greatly darken the glory of Religion and cause the way of God to be evill spoken of besides the hurt they doe themselves through unthankfulnesse and unbeleefe exposing themselves to the tentations either of sinne or apostasie together with a continuall unfitnesse to all duties of piety and this ariseth out of aptnesse either to passion of anger or worldly griefe 3. It may teach us to seek the ioyes of God and having found them to be carefull by all meanes to preserve them But what shall I doe to preserve the ioyes of God in my heart First keep thy self free from the allowance of the least sin violate not the peace of thy conscience Secondly digest the promises concerning infirmities after calling Thirdly take heed of omission or carelesse use of Gods ordinances Lastly care not for the world but retire thy selfe else from thence will flow unavoidable unrest Before I passe from these words yet two things more may be briefly touched First in that he â—aith yee rejoyce he seemeth to import that true ioy is onely in converted Christians For as for the ioyes that the men of this world have they are not true For besides there is much vanitie and madnesse in them there is also much danger in them for they breed security and men shall be called to account for them yea men may lose their soules for them Secondly where he saith wherein hee meanes in which benefits of regeneration glorification preservation c. whence may be briefly noted that the chiefest ioyes of Christians are in spirituall things it ill beseemes Christians to set their hearts on earthly things But is it not lawfull to delight our selves in earthly pleasures It is with these rules First thou must be sure thou hast repented of thy sins before thou allow thy selfe liberty for pleasures 2. Thou must not make a vocation of recreation 3. Thou must spend onely thy owne time upon them not the Lords 4. Thou must avoid scandalous delights and such games as are of evill report 5. Thou must watch over thine owne heart that thy recreations steale not away thine heart from the delight of better things but be used rather as an helpe unto them Lastly note from hence that they onely are fit to give testimony of the ioyes of a converted estate that have had experience of it themselves trust not the iudgements of carnall persons for the dignity utility and durablenesse of the graces of godlinesse And thus of the first reason Though now for a season you are in heavinesse There are divers sorts of heavinesse 1. There is the heavinesse of the desperate such was that in Cain and Iudas 2. and the heavinesse of the disappointed such was the heavinesse of Haman Ahab and Ammon when they could not compasse their ambitious covetous and voluptuous ends 3. And there is the heavinesse of the melancholy and of the scandalized 4. There is the heavinesse of the penitent for sinnes 5. and of the afflicted for crosses 6. There is a heavinesse in Gods children after calling for spirituall respects as for corruption of nature for absence of Christ for want of the meanes for the dishonour of God in publike abominations for the miseries of the Church for Gods threatnings and anger for the desire of death for hardnesse of heart and for speciall sins after calling Quest. But may not Gods children be heavy for crosses Answ. They may and I think that may be meant here but then these rules must be noted First that their heavinesse be rather for some sinne in themselves which might cause the crosse then for the crosse it selfe Secondly that their heavinesse be moderate Quest. But when is sorrow for afflictions moderate Answ. First when it exceeds not the measure of sorrow for sin 2. Secondly when it withdrawes not the heart from God and holy duties through passionate and incredulous perturbations but it is to be noted in the generall that the Apostle is very loth to grant them liberty for heavinesse but it is with many limitations as 1. it must be but a little season 2. they must be sure need doth require it 3. it may not be allowed for many crosses that will not be allowed for lesser or fewer tentations For a season The troubles and griefs of Gods children are but for a season for a moment God hides his face but a little while and the reason is because afflictions are used of God but as plaisters or medicines or as a â—urnace Now in as much as the godly will quickly judge themselves and make their peace therefoâ—e the Lord will soone draw off the crosse the plaister shall lie no longer than till the sore be whole and the goldsmith will let his metall lye in the fire no longer than till the drosse beâ— melted off or it be fit to be wrought upon Now if crosses should continue long in our reckoning say it were the whole life of a man what is mans life even a vapour that appeareth a little time Besides what can thy longest crosses be in comparison of the paines of the damned from which thou art delivered or of the joyes and glory of heaven which thou shalt possesse Yea what is that thou dost suffer in comparison of what thou deservest but yet I say it is but a season as wee account seasons even a small part of the life of the godly For either the Lord removes the crosse or takes away the sting of it or sweetens it with his mercies The Use may be to teach us to check the unquietnesse and failings of our hearts and to be ever ashamed of our selves that we should make so much of our crosses and so little of Gods mercies we should learne seeing they are but for a season to hold fast the confidence of our hope and live by faith and if the Lord be angry to hide our selves for a little season till his indignation be past If need require Here three things may be observed First that Christians manâ— times make crosses to themselves and draw heavinesse upon their hearts through feares and suspitions and unquietnesse where there is no need this is a great fault and usually is a great scourge For by such distempers they many times lessen the comforts of God and their credit with Gods children Secondly crosses and griefes are sometimes needfull needfull I say to hide our pride to weane us from the world to put us in minde of death to make us desire heaven to drive us to seeke more grace and holinesse to prevent sinne to come to humble us for sinnes
may hence note one excellent pledge of Gods love and goodnesse he is not bound to give us any wages till the end yet see his mercy he doth recompence us every day 4. Fourthly woe unto wicked men their end is shame and confusion even the fruit of all their evill waies or as the Apostle saith their end is damnation Phil. 3.18 The salvation of your soules The soule is a spirituall substance within us by which we resemble God it can subsist of it selfe it hath neither matter nor end it was created of God of nothing and united to the body that God might be rightly knowne and worshipped The soule is a kind of picture of God within us that can live though the body were not when I say it is void of matter I meane it is not made of any other thing as our bodies be there is no metall as I may say of which it may consist and it is such a divine creature as it cannot die as the body doth and it was of purpose put into the body that so amongst the visible creatures God might be known and worshipped For if we had not a soule within us we could never attaine to any knowledge of God more than the bruit beasts For God cannot be knowne by bodily senses Now for the union how the body and soule are knit one to another I cannot expresse it Salvation notes especially that estate of excellency and glory which the faithfull have in another world though properly the word notes but onely what we are delivered and saved from in heaven This salvation excludes all misery and includes all happinesse All misery may be referred to foure heads 1. Sinne. 2. Infirmities 3. Adversaries And 4. Death none of these shall be in heaven All happinesse likewise may be referred to foure heads 1. Perfection of nature 2. Communion with the blessed viz. God Christ Angels and just men 3. And a glorious inheritance in the heaven of the blessed And 4. Immortality all these shall be enjoyed in that other world Now though the soule be taken synecdochically for the soule and body yet the salvation of the soule is principall and more glorious The use may be threefold 1. For information 2. For instruction 3. For reproofe 1. There are three things we may be informed in from the consideration of the salvation of the soules of the faithfull 1. First that godly men are in a wonderfull happy case whatsoever their outward estate be because their soules shall be saved there are springs of joy in the very hope of this immortall happinesse this salvation is so great a mercy as we may truely say his reward is with him 2. Secondly that there is a matchlesse love in God to man not onely in that he provides such an estate but first that he doth it freely without all respects of merit Tit. 3.4 and secondly because he sends up and downe the world to offer this salvation From hence ariseth the Phrase my salvation is gone forth 3. Thirdly that faith is wonderfull precious that brings us such a salvation 2. Further for the second there are divers instructions may be deduced from this doctrine as 1. First it should teach us to deny ungodlinesse and worldly lusts Tit. 2.12 the very thought of going to heaven should extinguish the desire of sinning 2. Secondly we would make God all our trust and our expectation Psal. 62.5 We should resolve to rest upon God For none else either will or can doe so much for us as he can Hee is well said to be the hope of Israel none have so great hopes as the faithfull 3. Thirdly we should labour for the assurance of salvation and lay hold upon it striving to get evidence for it Heaven should suffer violence seeing it may be had we should never be quiet till we can get it 4. Fourthly and lastly such as have attained some assurance of their salvation should looke to foure things 1. First they should strive for large affections to expresse the sense of so great salvation It is such an incomparable benefit as wee should be alwaies praising c. 2. Secondly it should quicken them to good works the remembrance that we shall be saved should be like a fire within us to inflame us to all possible care to please God and to be fruitfull in all well-doing Salvation should be as a burning lamp within us a Christian should never be without fire in his heart in respeâ—t of his care to maintaine good works 3. Thirdly shall wee not be content with any condition in this world seeing wee are so well-provided for in a better what should trouble us if we can remember that after a short time our soules must be saved 4. Fourthly shall we be so glorious in heaven why then our conversation should be in heaven we should be alwaies thinking of heaven our mindes should run upon it 3. Now as this doctrine may informe and teach so it may reprove whole troops of carnall Christians that never labour after this glorious estate that scarce ever aske what they should doe to be saved but sleepe it out in a Lethargie and never aske after nor remember their latter end Thus of the 9. Verse and so of the confirmation by prolepsis or the answer of their objections Verse 10. Of which salvation the Prophets searched and inquired diligently which prophesied of the grace that should come unto you THe consolation propounded verses 3 4 5. is confirmed first by Prolepsis or the answering of Objections verses 6 7 8 9. secondly by testimony of worthy and holy men verses 10 11 12. So that these words make good the consolation of Christians by setting before us what witnesse holy men of old have given of our happinesse that live now under the Gospell In the words five things are particularly to be noted 1. First who testifie or who are Gods witnesses and these are described 1. first more generally and so they were Prophets 2. secondly more specially and so they were those Prophets that were appointed of God to prophesie of the gracious priviledges should come unto us Christians 2. Secondly their adjunct paines and endeavors to furnish themselves in the knowledge of those things that concerne us They searched and inquired diligently 3. Thirdly the question they studied or unto which they testifie In generall it was of salvation ver 10. In speciall it was of the manner and time of the grace foretold 4. Fourthly the occasion that fiered them to this earnest desire after this knowledge and that was the inspiration of the holy Ghost driving them to foretell of the passion of Christ and glories that should follow Now they rightly conjectured that this glory did import some excellent estate of the Church then and that they would faine have knowne 5. Fiftly the successe and that was they were answered by revelation which answer is set downe verse 12. Prophets God hath revealed his will three waies 1. First
are to be disliked so are dumbe Christians too Secondly it should teach Christians to strive to be of an harmelesse and inoffensive disposition The Priests in the Law of God were men without blemish and so should Christians in the Gospel Phil. 1.2 15. Thirdly we should hence learne to set the Lord alwayes before us and to walke before him seeing it is our office to keepe in the Temple and to bee neere the Lord. Fourthly it should compell upon us a care of our sacrifice The maine worke of the Priests was to offer sacrifices Now our sacrifices are principally prayers and good workes as more at large is shewed on the notes of verse 5. and in these we must be daily imployed But then we must in all our services looke to the rules of sacrificing which â—as I â—aidâ— I have handled at large vers 5. onely for the present remember these few things First that their sacrifices are worth nothing without an Altar to sacrifice them on and this Altar is Jesus Christ Heb. 13.10 Secondly that thou must have fire to burne the sacrifice on the Altar and this fire is holy affections Mark 9. Thirdly that in all thy sacrifices thou must keepe out leaven now the spirituall leaven that marres thy sacrifices are first malice secondly any notable wickednesse thirdly evill opinions fourthly worldly griefe and passions which like leaven sowreth the sacrifice Thus of the seconâ— principall use Use 3. This may serve for reproofe of divers sorts of men as First of the Papists They have fire but no Altar and therefore cannot sacrifice they have zeale but not knowledge as was said in the case of the Jewes who knew not the righteousnesse of Christ. Secondly of the carnall Protestants They have an Altar in that they professe justification by Christ but either they have no sacrifice or no fire The rich among them bring not their sacrifice of almes and all sorts neglect prayer and good workes or if they doe any service to God there is no fire to burne the sacrifice they serve God without zeale and holy affections Thirdly hypocrites are here rebuked They bring for matter the right sacrifices sometimes and they have fire too but it is strange fire many times they have zeale but it is rash and unwarranted they doe good duties in an ill manner or spend their zeale on traditions either on the left hand or on the right Fourthly fearfull Christians are here reproved because when they have sacrifices and an Altar and fire too yet they beleeve not the attonement may come by it or the acceptation of them from God Thus of the fourth point An holy Nation The holinesse of a Christian is his fifth prerogative wherein he excels all other people and the godly are holy many wayes Some are lesse principall some are more principall First they are holy in respect of Gods appointment and calling God hath decreed them to holinesse Eph. 1.4 and created them to good workes Eph. 2.10 and called them to be Saints 1 Cor. 1.16 Secondly they are holy in their sect or kinred They are of an holy kinred for their Head Christ Jesus is infinitely holy and their brethren are holy brethren Heb. 4.1 Thirdly they are holy in their Lawes No people have so holy just and exact Lawes there is no defect or error in them The word of God is perfect Psal. 19. Prov. 8.5 6. Fourthly they are holy in their signes they weare the badges of righteousnesse The uncircumcised were accounted unholy and the Jewes a holy nation because being circumcised they had the signe of righteousnesse so are Christians holy by Baptisme sacramentally Fifthly they are holy in regard of separation from the wicked and the world A thing was said to be holy in the Law which was separated from common uses to the use of the Tabernacle so are the godly holy because separated from the unholy But chiefly the godly excell for holinesse if we respect the holinesse First of justification they are holy by the imputation of the perfect holinesse of Christ and so are they as holy as ever was Adam in Paradise or the Angels in heaven Secondly of sanctification they have holinesse in their natures and they practice holinesse too and thus they are holy in heart and by inchoation They have grace in all parts though not in all degrees and they are not destitute of any saving or heavenly gift 1 Cor. 9.11 And this kinde of holinesse must not be slighted or meanly accounted of for first it is a holinesse wroâ—ght by the holy Ghost Secondly it is presented to God by the intercession of Christ whereby all imperfections are covered And thirdly it is acknowledged in the covenant of grace which admits of uprightnesse and sincerity instead of perfection which in the other covenants were required Thirdly they are holy in hope because they looke for perfect holinesse in nature and action in another world There is a righteousnesse which they wait for that exceeds all the righteousnesse that ever was in any man in this world Christ Jesus excepted But I conceit it is the holinesse of sanctification which is here meant Now this holinesse consists either of mortification or vivification Mortification is imployed about the subduing of corruptions and vivification about qualifying the heart and life of the beleever with holinesse Vivification also is exercised either about new grace in the heart or new obedience in the conversation I take it the later is here meant and so the Apostle intends to say that no people are like the beleeving Christians for the holinesse of their conversation Uses The use of this point may be first for great encouragement to the true Christian notwithstanding all his infirmities with which hee is burdened and therefore hee should take heed that hee be not wicked over-much Eccles. 7. that is he should not thinke too vilely of himselfe For though hee be guilty of many sinnes yet he is truly holy and that many wayes as was shewed before God hath done great things for him that hath given him a holy head and a holy calling and especially that he hath already made him perfectly holy by justification and will make him perfectly holy in sanctification in another world yea hee ought to take reason of comfort for his holinesse of sanctification as for the reasons before so the very holinesse of his conversation is much more exact than is the conversation of the wicked or than was his owne before his calling And withall this should much stirre up godly men to the care of sound holinesse in their conversation the rather because first they were redeemed from a vaine conversation by the blood of Christ 1 Pet. 1.18 Secondly they should much thereby advance the profession of true Religion Phil. 1.27 Thirdly because a holy conversation is a good conversation God requires nothing of us to doe but it is all faire worke and good for us whereas when wee have done the divell the world and
and not rest satisfied till they can make all sorts of men discerne that Religion hath made them even in those things to goe beyond them And thus they should not suffer themselves to bee put downe by Papists or any carnall persons in workes of mercy or truth in their words and promises or quietnes of disposition or magnanimity or the like and the rather because their praise is of God whereas carnall men have onely the praise of men And besides the true Christian shall have a recompence of reward in heaven Ephes. 6.8 whereas the Pharisee hath his reward onely in this life And further we should bee more carefull to winne praise to our God and the true Religion than they are to get applause to themselves or a strange god And wee are in the light they are in darknes it were a shame they should do their worke better in the darke than we in the light Rom. 13. Thus of the first reason The second reason why they should be careful of their conversation is because the Gentiles are apt to speake evill of the Christians as evill doers That where as they speake evill of you as of evill doers From hence three things may bee observed First that it hath beene the lot of godly men to bee evill spoken of and traduced as wee see the Christian Churches in the primitive times were exposed to the infamous reports of the Gentiles Two things would be here explained First that it hath alwaies beene so And then the causes of it For the first that it hath alwaies beene so is cleare by instances of all times before the Law under the Law and in the time of the Gospell 1. Before the Law Ismael scoffes at Isaacâ— and Iosephs brethren scorne and revile him Iob was accused as an Hypocrite by his owne friends and scorned by the basest of the people Iob. 30.1 So was it with Moses and the Israelites Heb. 11.26 2. Under the Law David was slandered by many Psal. 31.12 The abjects tare his name and ceased not Psal. 35.15 the drunkards sang of him Psal. 69.13 he was a reproach of men a by-word a proverb c. So in the Prophet Esays time Esay 8.18 and 59.16 and 51.8 Ieremy complains that they consulted how to devise devices against him and to smite him with the tongue 3. Under the Gospell 1. Look to the Author and finisher of our faith Christ Jesus he was charged with gluttonie Mat. 11.18 blasphemy Mat. 26.65 madnes Ioh. 10.20 to bee a deceiver Ioh. 7.22 and to have a divel work by the prince of divels 2. The Apostles were made a spectacle to men and Angels and accounted as the off-scowring of all things 1. Cor. 4.9 10 13. 3. Yea it is foretold to be the case of all Christians Mat. 5.12 Gal. 4.29 The causes of those reproaches follow First in wicked men it is their naturall hatred of the truth and goodnes 1. Ioh. 2. and 3. Secondly in the divell it is his policy hereby 1. To keepe men from embracing a religion that is so traduced Acts 28. 2. To discourage and hinder the weake Christian and to make him fearefull in the way of God 3. To pull back certain men which were going towards the Kingdom of God Thirdly in Gods will hereby to trie the constancy of his servants â— and to make them live more watchfully Fourthly in Christians themselves it is Sometimes long of hypocrites that breake out into scandalous courses and so make the way of God evill spoken of Sometimes it is the indiscretion and weaknesses of some Christians which first set wicked men aworke But chiefly it is their goodnesse because they will not run with the wicked into the same excesse of riot 1 Pet. 4.5 Psal. 38.1 Ioh. 3. Thus of the first doctrine Doct. 2. The second thing may be noted from hence is That to speake evill of the godly is a property of wicked men of men not yet visited of God Such as dishonour godly Christians did never indevour to glorifie God himselfe 1 Cor. 6.9.10 Psal. 15. Rom. 1.29 30. and therefore their tongues that are given to reviling of the godly are said to bee set on fire from hell Iam. 3. Doct. 3. The third thing is That to speake evill of the good is a vice that all wicked men are guilty of as here hee supposeth it to bee the sinne of all the Gentiles so of all men by nature Rom. â— 12 13. It followeth that I should shew the uses may be made of the three doctrines together but first a question may be asked and that is Quest. Whether may not evill bee spoken of godly men at all and in no case I answer Evill may not at all be spoken of them in these cases following First in things that are hidden thou maist not judge them as thou maist not meddle with them for the thoughts and intents of their hearts 1 Cor. 4.5 Secondly in things doubtfull of which there is no proofe for in such cases all men must speake and judge the best Thirdly in things indifferent they may not bee censured either for their judgement or practice Rom. 14. Fourthly things secret though evill yet may not bee carried about or discovered for hee that reveales a secret goeth about as a slanderer Fiftly they must not bee evill spoken of for meere frailties and infirmities for love must cover a multitude of those evils and their nakednesse herein must bee covered Sixthly they must not be evill spoken of behind their backes for any evils unlesse it bee when they are incorrigible or may infect others or otherwise that their sinnes bee spoken of for some manifest glory of God Backbiting is directly condemned Seventhly not for any faults for which they have truely repented Eighthly not in any case so as to judge them with a finall sentence to pronounce absolutely of their estates that they are hypocrites or shall be damned Lastly evill must never bee spoken of them for weldoing no man may dare to call good evill Otherwise in things that are apparently evill they may bee reproved by Magistrates or Ministers or Parents or Masters yea and by any that is able to admonish so as their sinnes bee not spoken of with hatred or meere desire to disgrace them The uses of all this are for instruction and so both to wicked men and godly men And so it is needefull to bee attended because all of us either doe reproach or are reproached Wicked men should be warned if it be possible to repent of this sinne and forbeare it and that for many reasons First if they consider Gods commandement which forbiddeth all excesses of this kind Psal. 33.13 Tit. 3.1 Secondly if they consider the causes of their evil speaking which as was shewed before is the malice of their owne hearts against the truth and the especiall working of the divell who is the fire of hell that sets their tongues aworke Iam. 3. Thirdly if they consider that
their trust in God Fiftly for the effect of it it adorned them Sixtly for the matter of it viz. they were obedient to their owne husbands Thus of the order of the words Before I enter upon the particulars divers things may be noted in generall about examples of goodnesse in others First we may hence evidently gather That it is not enough for us to doe good but we should strive so to doe it that we might be examples to others 1 Tim. 4.12 Mat. 5.16 Phil. 2.15 and that for divers reasons For first God is interessed in us and our workes and there is a glory due to God which must be collected from our workes doâ—â— before men Mat. 5.16 Secondly we must so act our parts in godlinesse upon the Stage of this world that we may thereby silence and convince wicked men that out of their hatred to the truth and frowardnesse of hearts would else take all occasions to speake evill of us and the good way of God Phil. 2.15 Thirdly our Teachers have a part in our workes and we should hold forth the patternes of sound practice that they might be comforted in our learning from them and graced in their Ministerie Phil. 2.16 Fourthly by this meanes we may doe much good in helping forwards weake Christians For as the wicked take fire from evill examples so doe the godly from good examples both in piety 1 Thes. 4.7 and mercie 2 Cor. 8.16 c. Which should worke aâ— effectuall care in all godly Christians to strive to expresse such conscience and power of godlinesse as may be profitable to others and so chiefly in such things as may most grace thâ— profession of religion or profit others as wisedome mercie meeknesse just dealing contempt of the world affectionatenesse in Gods service patience undauntednesse or the like especially those that be Parents Masters Magistrates Ministers that have charge of others And this greatly reproves such Christians as undoe the soules of those that belong to them as much as lies in them by their wicked examples as Ministers that are examples to their people of drunkennesse usury covetousnesse pride or the like and Masters of families or Parents that give such wretched examples to their children and servants in swearing vanitie of apparell filthinesse of life passion or the like Secondly we may hence note two singular vertues in a good example the first is That it may profit a world of people 1 Thes. 1.7 Rom. 16. It is like the fire you may light many candles at it and yet it is neither the worse nor the lesse Many that we know noâ— of may receive good from our good conversation and example in well-doing as was true in the case of those holy women And the reason is because men are more apt to understand things when they are practised than when they are taught And besides good examples are so rare that they shine as a Beacon on fire in a darke night Phil. 2.15 And therefore one Use should be to teach Christians by an humble acknowledgement of the praises of others to spread abroad the light of good examples â—s far as they can 1 Thes. 1.7 8. And withall he shewes the horrible sin of those wretches that strive to blemish the good conversation of the godly and so rob the world of the profit of their examples The second vertue in a good example is the lasting of it It may doe good for a long time after yea in some cases to the worlds end The sweet savour of it may be freshly sented many yeeres after which was never true of any perfume in the world It is a light that will not out of a long time as here the example of these holy women and Sarah in particular have a fresh power to doe good many hundred yeares after it was given and will still have to the worlds end The memoriall of the Just is blessed They that are to live hereafter may praise God for the good they receive from the examples of those that are long since dead in their graves Their workes live long after they are dead Which should be a wonderfull consolation to eminent Christians that excell in gifts and good workes and have held forth a good profession before many witnesses And in as much as God by his providence keeps burning so long the light of the good examples of his children it will make the more to encrease the condemnation of such persons as will not learne goodnesse from such examples Especially their case is fearefull that have had this light in such as have beene neere to them as in Parents Masters Ministers â—pâ—ciall acquaintance kindred or the like and yet make no good use of it Thirdly we may hence gather That a good example ought to be given and may be taken from women as well as men Pro. 31.28 29. Mat. 26.13 Tit. 2. 3 4. And the reason is because God is no respecter of persons but gives his gifts and graces to women as well as men as Scripture experience shews And besides as their ill example may make the word of God to be blasphemed Tit. 2.5 so why should not their good example become godlines profit others And this point should teach women if they will professe Religion to looke to their waies and strive to give good example especially aged women Tit. 2.3 And withall it may be a comfort to that Sexe that God should use their service to doe his worke and many times to teach men by their waies and works God hath raised up the glory and light of many worthy women and they have bin as eminent for holines good workes as men have bin Thus in generall In this manner The first thing in the description is the manner of the pattern about which we may note three things 1. That the patterns of well-doing or the rules of life have beene the same in all ages There is no more required of Christians now than was required of Gods servants in former time which should make us the more willing to beare Gods yoake and to doe the taske that God sets us 2. That an example is then of power to bind when it agrees to some precept as here the example of holy women is urged because it did agree to the doctrine of the exhortation before named This rule is of great use in ordering of conclusions taken from examples in Scripture examples have but the power of illustration of what was before in the precept And againe it should teach us not to esteeme of any men above what is written but to follow them as they follow Christ or as their actions are warranted by the Word of God 3. God did ever stand upon subjection and an amiable and meeke behaviour in women in all ages Which should much prevaile with Christian women to teach them to make more conscience of their carriage towards their husbands seeing God had ever required such a behaviour in all holy women of