work will we be angry with him The Lord is much more equal and wise Now to discern these foul temptations from those which do arise from our own nature these notes may be observed 1. That they come suddenly 2. Violently being even forced into us 3. By their multitude being as thick as hailstones 4. That they come with such fears as often cost sickness faintness and the like which things usually be not of them that come of our selves which also come more leisurely and with more moderation 5. Such as be in such a degree of blasphemy against God usually rise not of our selves and seldom but in a Reprobate or one that hath sinned against the Holy Ghost as the Devil hath 6. Such as are against nature as to kill our selves our wives or children For the latter that arise from our nature they be sins whether they tarry so long as that they have got consent of will or not or so much as they have but inveigled the minde with some bait-like allurement yea but so as that either they do presently vanish so soon as they do arise or be cast out by us yet these I say be sins if with consent against other Commandments if without consent against the Tenth which ransacketh the heart more narrowly then any of the other It s true the longer they stay and the further they have prevailed it s the worse but the least and first thought against the Law of God is a sin and deserves the wrath of God as all Impatient Blasphemous Unbelieving thoughts all wandering thoughts when we be at the Word Sacraments Prayer or any good duty or any such on the Lords day all ill thoughts as that its in vain to serve God c. so also Disobedient Angry Revengeful Unclean Uncharitable thoughts God made us pure without any and may justly punish the contrary in us These first of all come from Original sin and who can bring good out of evil These bring forth bad effects and withdraw the heart from God to consent to and commit evil These are forbidden in the tenth Commandment else what This the heathen Philosophers never knew nor Paul himself a learned Pharisee till he was instructed in a more Spiritual understanding of the Law 1. This confutes Papists which teach That ill thoughts with consent be the least sins and that without consent they are none What is that then which Paul said I had not known that lust had heen sin but by the Law he knew that ill thoughts with consent were sins This Doctrine of Rome doth derogate from Gods glory and doth not humble a man to the purpose as it ought neither letteth it him see a multitude of such sins for which there 's cause he should be humbled 2. This sets out the absolute perfection and purity of the Lord who requires the purity of the heart and thoughts he made us perfect and requires that we should love him with our whole hearts 3. It serves notably to humble us on our knees every day to God for who knows how oft he offends this way O the innumerable vain foolish idle and bad thoughts that arise in our mindes in a day how in a Sermon or Prayer-while and on the Sabbath O if God should deal with us in justice he might condemn us for the least of these we should repent us seriously of these as of ill deeds This is that made Paul cry out O wretched man that I am and that makes the dear servants of God hang down their heads and humbles them continually and when others think highly of them for their graces they have matter to abase their vile nature and rebellious thoughts whereof some tickle the minde some get consent and are then cast out as some presently are repelled But how infinite numbers of them come through our heads as motes in the Sun as sparkles from a Fornace The want of the knowledge of these makes many a Christian when they look back at night see little to repent of which if they marked they might finde This is the Reason why civil persons be not humbled even because they take no knowledge of these thoughts whereof they have thousands on the Lords day in the times of Duties and against every Commandment whereof they take no knowledge or scarce of one of twenty and those whereof they take knowledge they think to be no sins as long as they break not out into words and actions Thought is free as the world thinks and judged at no Bar pay no Tribute True not in mens Courts because they cannot know them but before God they are and will be called in question who knows the thoughts and requires to be loved with the whole heart 4. This sets out the wonderful patience and abundant mercy of God that upon our repentance pardons so many thoughts 5. It s our duty to prevent them to the uttermost of our power and to this purpose we must labor 1. For the Spirit of God to be more and more abundant in us to mortifie this corrupt nature of ours that so this root being more and more killed may send forth fewer shoots this brand more and more quenched may send forth the fewer sparkles 2. To be ever doing some good to be in our Calling or some thing answerable thereto for if we be idle the minde will be ranging An idle person must needs have a corrupt heart swarming with ill thoughts for if the minde be not occupied about good it will be about evil its like Quicksilver ever stirring if we be riding working alone walking waking in our beds let our mindes be on some good And in duties we must keep our mindes earnestly bent thereto that being full already there may be no place of by-thoughts as when a vessel is full no more can be poured in Let 's covenant with our eyes and ears that they let in no ill thoughts especially in holy duties and on the Lords-day shut up all windows and doors so in praying whether conceived or read by our selves or heard of another our hearts must be set thereon that to every Petition they may say Amen So in hearing the Word we must be earnestly bent and fix our eyes on the Preacher and for the Lords-day be wholly in doing good and that earnestly In the time of the Sacraments both joyn with the Prayers then used and withal have holy thoughts by way of preparation and in the mean time have holy meditations about the matter present as long as we can then joyn in singing it must needs be a weary toil to them that cannot 3. To pray earnestly to God for his assistance but labor what we can all will not be prevented therefore must we grieve for those that come casting them out and that speedily They are as a flock of birds that we cannot let from hovering over our heads but may hinder from lighting on our heads if we nip
exceed for the matter of it nor for the fashion God hath given it for necessity comeliness and decency it must not be newfangled either we use it to wantonness or pride 3. For Recreation it must be sparing in time place measure to make us more fit for our duty for God hath not set us here to satisfie and pamper the flesh but to mortifie the lusts thereof not to play but to do his work to this end is Recreation to be used 1. This rebuketh those that wallow in beastly and unlawful lusts in whoredom chambering wantonness drunkenness c. so in games altogether unlawful yet many make a practice of these to whom Solomons speech would well suit I said of laughter thou art madness For a man to sport at Gods dishonor and their own destruction is madness Can we play with nothing but edge tools the Lord will laugh such to scorn O turn your beastly pleasures into weeping and wailing 2. This rebuketh also such as are drunk with lawful things as some that so glut themselves and so pamper the body that they make themselves unfit for any duty many waste and consume themselves this way Bodies and Goods yea Souls and all Others also are so curious in their meats as that nothing can please them nothing's good enough for them yea are more angry for any want this way then for any sin in themselves or others they have fat Bodies but lean Souls O think they this is a goodly life but indeed it is a swinish life fitter for beasts then men most unseemly for a Christian So for Apparel they that follow every new fangled Fashion and are so proud and costly and so over curious as they spend no small time in trimming themselves taking no care to trim their Souls with Christs Righteousness and Spiritual Graces How are they to be reprehended What painted Sepulchres are these may not an image have gay clothes put on yet how many spend their precious time and goodly patrimonies about this vanity So for Recreations some are so mad on them as they think and speak of nothing else as if they were set here to eat and drink and rise up to play thus spend they the greatest part of their time 3. Let us therefore pare away whatsoever super fluity hath been in us in these things and learn soberly to use these mercies as the Gospel teacheth us so as thereby we may ever be made fitter for our duties and to serve God and that they may be as a staff in our hand to help us on in our journey and this is to walk pilgrim like be we more careful in feeding clothing and making merry the Soul For the latter namely profits we must also be sober both in getting and keeping them We must not onely use no unlawful means to get the world but use the lawful means moderately not setting our affections upon the world or being too earnest to compass it filling our selves with too many businesses and following the same too eagerly lest we neglect good duties or be hindred from doing them as we should 1. This condemns those that use flat unlawful means to get the world swearing lying deceiving oppression usury false weights and the like These pull a wâ— upon themselves besides that they heap up but chaff which the wind of Gods wrath will scatter God is an avenger of all such things O what reckonings do these multiply against themselves What answer shall they make that sell their souls to hell for pelf 2. This condemns not those onely that get thus but those that follow the world so eagerly as they minde nothing else of which sort most are all day long nothing but of the world no Prayer no hearing of the Word they think and talk of nothing else but the world Lords days and all they think Prayer would be an hindrance they savor nothing but of the earth they make more account of their old Shoes then they do of a Sermon they prize not such things when they are called to the Wedding Feast they have Farms and Oxen to hinder them or if they come all runs over for they be full already or as the Pharisees mock at that they hear or if they hear with joy the thorns worldly cares quickly choke it O this world undoeth most men its an enemy but not of it self but by reason of our sottishness and drunkenness that cannot moderate our selves but take too much of it and wound our selves many ways What will it profit them in the end to have embraced this strumpet she will serve us as Delilah did Sampson deprive us of our strength and give us into our enemies hands and as Jael the Wife of Heber did by Sisera thus will she serve her favorites 3. Learn we to be wise indeed laying up a treasure in heaven and laboring for meat that endureth to everlasting life For what will it profit a man to win the whole world if he shall lose his own soul O that Gods good servants should be so incumbred with the world O that that these base things should beguile and ensnare those that are born from above to the hope of so great glory Many good Christians are half drunk they are unfit for good duties cannot minde heaven from Monday morning till Saturday night and it is well if they be sober on the Lords day many be not but let both their hearts and tongues be employed on the world who yet count themselves Christians O what excellent Christians would some be were it not for the world but how doth it mar many keep them from good duties weigh down their mindes its that wherewith they are too easily beset O let 's winde up our plummets as the clock-keeper once every day keep our mindes from being weighed down with the world we must set apart some time to draw up our minde especially Saturday night not letting them down all the day following We must so use the world as not to run into evil for it neither to neglect any duty to God our Souls our Families our Neighbors the Poor or any other we must use it to further us as the Pilgrim doth his staff Learn we to prize Spiritual graces which are the onely current coyn in the Countrey we are going to yet is not the seeking of Gods Kingdom the way to hinder us of that which is meet but rather the onely furtherer would we have more then will do us good But if we shall have less of the world are we not more then enough recompenced if we shall have more peace of Conscience more credit here more favor with God more joy in death Hope to the end for the grace c. This is the main Exhortation to constancy in the Faith to the which the other two former Exhortations served as furtherances others read the words
Apostles Paul and John joyn both together Great is the force hereof as both being within us and so more able either to comfort or terrifie us then any other thing as the wind that gets within the earth shakes it most terribly and likewise so inseparable that a man cannot get from it 1. This sheweth plainly that there is a God who hath set Conscience on work thus to admonish warn comfort accuse terrifie c. Having done evil why should a mans Conscience accuse or terrifie him but that God hath ordained it should so do and accordingly it doth cite him before God and judge him before hand for not man or Angel can take the accusation of Conscience it bears record in the sight of God Why have the most unbridled despisers of God when any token of Gods wrath hath appeared run into holes and cellars under the ground yea and such wicked monsters after some foul offence though so secretly done as that they needed not to have been afraid of men yet been so much vexed and disquieted but that their Consciences informed them of God against whom they did sin and that his wisdom and knowledge did far surpass that of men or Angels as knowing not onely what is done and spoken in the world but what is in every mans heart 2. This confuteth those which affirm That we cannot be assured of our Salvation and why because we cannot know whether we believe or not c. But as we may know a Tree by the fruits so may we our Faith God gives us not grace that we should not know whether we have it or not wherefore serves Conscience but to witness what is in us Thus what Conscience is For the second The Offices of Conscience they are to bear witness and to give judgement First I say To bear witness and that 1. Of our thoughts whether they have been proud distrustful unclean wandering at the hearing of the Word or in Prayer worldly on the Lords day c. for the understanding hath two faculties one whereby it conceives or thinks this or that the other whereby it doubles upon it self and knows that it did think it The minde thinks a thought the Conscience goes beyond the minde and knows what the minde thinks so that if a man would hide his thoughts from God his Conscience can bear witness of them Thus it discovers the very bent and sway of our hearts 2. Of our will and affections whether the same be set on good or that which is evil 3. Of our speeches whether they be agreeable to Gods Word or not 4. Of our actions though never so secret Thus Davids Conscience told him that he had sinned in numbring the people but that he had not conspired against Saul howsoever he was by him persecuted so Jobs Conscience witnessed against him that he had spoken somewhat impatiently but for him that he had not eat his morsels alone c. 1. This setteth out the great mercy of God to man God hath not here left us alone but besides his Word and Ministers every man hath a keeper still going along with him who is to pry into our actions and to bear witness of them all and when we have done amiss to tell us secretly thereof that so we may ask pardon and amend and may not complain that we had none to tell us of our faults c. and that is our conscience Hereby such as belong unto God are stirred up to have recourse unto God for mercy and thereupon are pardoned after their conversion they are also hereby kept from many evils and through the checks of Conscience we are driven to repentance Happy are they that have tender Consciences and turn not the deaf ear thereto Doth our conscience tell us of any thing amiss if we do thereupon amend we make good use thereof but if we do not whereas it now speaks softly between it and us in our ear it will roar out one day when it will be heard whether we will or not namely Both at the hour of our death and on the day of Judgement Most men count their conscience a common Barretor one that troubles them as Ahab said Elias did Israel therefore is it just with God to give them benumb'd consciences that they go snorting to Hell 2. It setteth out the Equity and Justice of God that condemns no man till he hath given him both a law to guide him and a conscience to admonish him yea to accuse and condemn him When God judgeth every mans conscience shall justifie God for so doing when God shall awake the conscience then it will speak true give a righteous verdict and condemn the civilest for want of Faith in Christ and not performance of the duties of the first Table 3. It teacheth us to beware we sin not whether in thought word or deed either out of hope that none shall know it or that we shall scape for lack of witnesses or that we may alledge that we knew not that so and so to do were sins Thus we should but deceive our selves for there be witnesses enough thine own conscience is as a thousand and God as ten thousand Le ts do no other thing but that whereof we would hear again for conscience will bear witness do not we bless our selves for our sins done in secret as if none saw them or could witness any thing against us The bird in the breast knows and God knows hang down thine head then and ask mercy of God and confess thy self to him if not even thine own conscience may break it out in this world as Judas's in accusing himself whereas he was not taxed by others and many have confessed Murther Adultery Theft c. some with repentance others in hellish horror Do not any thing in hope of secrecy unless you can keep God and your consciences from being present neither be we careful for eye-witnesses of our well doing in the performance of duties It s enough if our conscience tells us we have done well yea if we be taxed for Hypocrites or otherwise be slandered its sufficient that God and our own conscience can bear witness of our sincerity and uprightness it s more then if every one should speak well of us excepting our own conscience Thus was Job thus Hezekiah comforted 2. To give judgement and that whether things be good or bad whether they be well done or ill done and this judgement is given either before our actions or after them before Conscience gives judgement thus it tells us what is good and what bad and not so barely but with some furtherance This is good therefore do it This is ill therefore do it not so Pilate knowing Christ to be innocent his conscience moved him to seek to loose him so Reuben when his brethren would have killed Joseph apprehending that to be ill and that from
put altogether O Lord who shall escape him 1. No marvel that most men go the broad way and perish and so few be saved seeing there is such an enemy and so armed and so followed that hath sworn all mens destruction he so malicious and we so careless of our Salvation he so strong and we so weak he so subtile and we so simple for our souls and in Spiritual things he so diligent and we so retchless and lazy in the great matters of our soul. Every man by nature loveth sin and carrieth along with him as ready a disposition to yield to temptations as Satan is to tempt him Marvel not that so few but that any are saved and if thou hast any hope and assurance wonder and praise If God were not infinite in wisdom power love and care over us we should certainly perish 2. See what wonderful need there is of diligent continual zealous earnest and plain preaching of the Word it s that must cast the strong man out This is the mean to scale his walls batter his Kingdom were it not for this he would do what he list in the world and carry all to destruction Where this is not he may sit and sleep for his work and will goes forward What should let therefore it s no marvel he is such an Enemy to it and the Preachers thereof O what should become of Gods people already pluckt out of his Kingdom if they had not the Word to shew his subtilties what is the will of God what good what evil how to do it what be the advantages that Satan takes and how we may be able to resist them Hence Gods servants are made wise and strengthened against his Temptations they come weak to the Word but go from thence mightily strengthened What do they then that seek the hinderance of the faithful and zealous preaching of the Word but gratifie the Devil in an high degree and work journey-work to him in the best maner it s to learn the Devil to have his will to devour what souls and as many as he lists 3. We may wonder and praise God that seeing there be so many Devils and such as we have spoken of that the Church of God can be upon the face of the earth that it is not rooted out and swallowed up the Devil having so many and such armed instruments in the world A wonder the Church hath any abiding but that God Almighty hath a care of it and will defend and preserve it Christ Jesus the Husband thereof will not suffer his Spouse to be trodden under We may wonder we be yet a people under this peace of the Gospel there being so many Papists within and without the Land and such an infinite number of most subtile and malicious Jesuits that like the Devil go up and down compassing the earth to work mischief That poor weak men and women in themselves sinful and poor creatures should yet be got out of Satans power and then defended from his malice not in body goods and name onely but from his deadly temptations and to escape them and get safe to Heaven O this is Gods Almighty power and goodness so may every poor Christian man say and wonder 4. This rebuketh 1. Such as make a League with the Devil to obtain their purposes It was death by the Law of God and so ought to be still What fools be these They think the Devil serves them and is at their command when indeed he hath got them to serve him and that in an high degree of sin to their destruction 2. Such as seek to such for things lost or for cure from them for them and theirs Those woful Creatures seeking to the sworn Enemy of mankinde for help are like to speed as if a Lamb should run to a roaring Lyon to be kept from harm Think they that he will do them any little pleasure outwardly unless to fasten deadly on their souls to work the ruine of them His help is as the milk which Jael presented unto Sisera 3. All such as live in sin and so serve the Devil These count him not a deadly Enemy if they did they would not be at his beck as the most part be Though they stop their ears against God their Parents Magistrates Friends yet they open them to all his temptations no Servant can serve his Master so diligently as the world doth the Devil even with all the might both of their bodies and mindes speaking and writing and employing both their goods and pains on his behalf and for sin and that both night and day What he bids them do they do Lye Swear Curse break the Sabbath Oppress Cozen Mock c. who yet for that their humor likes it and its agreeable to their own minde observe not Satans policy herein nor suspect him for an Enemy They will say they hate the Devil as much as any and defie him alas he can give them leave so to do as long as they serve him and do his works This is as good as Popish holy Water and crossing themselves 4. All civil persons that say they never found the Devil so troublesom as they hear folks talk They never doubted of their Salvation were ready to make away themselves were never troubled with such wicked and blasphemous or troublesom thoughts were never so troubled but that they could go to Church and serve God quietly c. True the Devil tempts them not to dispair because he hath them fast enough in pride and presumption He tempts them not to foul sins because he sees God hath restrained them and so that there 's no great likelihood he shall prevail neither cares he seeing he hath them fast enough in the main namely in ignorance unbelief or carelesness of the first Table He troubles them not with thoughts it may be when they go to good duties because he knows they are likely not to do any good duty yet he tempts them in things which through blindeness they discern not as being none of the foulest things as they think Though in the hearing of the Word they have many wandring by-thoughts they feel not that the Devil is at their elbow and at work with them because they make no account of such smal things also about worldly idle speeches on the Sabbath they see not Satan going along with them because they count them small whereas a good Christian in these espies Satan and is troubled thereat when the strong man hath and holds his Possession all things are at peace the Devil having these fast enough he cares not for troubling them but let him be about to be cast out and then I le warrant you he will bestir himself and they shall have trouble Let a civil man that lived never so quietly before be smitten in conscience for his sins and begin to be converted he shall finde his case altered and that the Devil will do him all the mischief he
light and be a peculiar people to him zealous of good works walking worthy of the Lord which is by pleasing him in all things we must be ravished with zeal towards him as he hath been for our good The zeal of the Lord of Hostes hath done it Oh how this rebuketh the scant duty that God hath from us again We receive abundant mercy but return poor sparing obedience what slender zeal in Prayer or works of mercy How quickly are we weary of well-doing What small things will we stick at to God that stuck at nothing to us If he should call us to part with our Goods Country Liberty it were no more then Christ did for us yea if to dye did not he even dye for us It teacheth us also to shew mercy one to another in giving forgiving and the like herein the Lord himself going before us as a patern of imitation It sheweth also the miserableness of our estate that without abundant mercy we can never be saved therefore must we seek for it earnestly and betimes as becometh those that need such an infinite thing which condemns the notable carelesness and desperate boldness and presumption of the World that put off seeking for mercy till the latter end as if they had it at command But do they think abundant mercy is so easily gotten Many have not found it so nay they shall with Esau howl for the blessing and go without it because they despised it when it was so often offered The foolish Virgins sought to enter in when it was too late By the resurrection of Jesus Christ from the dead The means whereby we are begotten to this hope namely the Spirits assuring that Christ Jesus is risen for us and giving us power through his resurrection to rise to newness of life The benefits that come to us by Christs resurrection are many 1. We are hereby assured that he hath fully paid our debt and discharged all for if one sin had remained unsatisfied for the justice of God could not have suffered him to have risen again 2. Hereby we receive power to rise to newness of life 3. Hereby we are assured of the resurrection of our bodies at the last day The same power that did the one shall be able to do the other The head being risen will draw all the members after it We should therefore often meditate on our Saviour Christs resurrection and the benefits thereof especially on the Lords-day the day whereon he rose again by which very day we are put in minde thereof and among other things we must labor by Faith to draw vertue from his resurrection whereby we may be more and more enabled to walk in newness of life for as our Regeneration hath two parts a dying unto sin and rising to newness of life so have these two springs Christs death and his resurrection Verse 4. To an inheritance incorruptible and undefiled and that faâ—eth not away reserved in Heaven for you HEre he explains what we are called to namely the lively hope of the Kingdom of Heaven which as it is here termed an Inheritance so is it in the next verse Salvation This is called an inheritance to shew us the nature of it being also described by sundry properties under divers-phrases as if no words could sufficiently express the same Those shew the perpetuity and purity thereof as also how we shall come by it it s reserved for us but where in Heaven where it s out of danger but how shall we come to it being here on earth among many dangers We are kept for it and that by a mighty hand even the power of God by the mean of Faith kept I say unto this Salvation prepared long ago and which shall be shewed us in the fulness of it even at Christs second coming An inheritance Therefore no purchase no wages of a servant but an inheritance given by a Father to his son not such as many heirs have entailed or as any natural son which hath it by a kinde of right after his father but an inheritance of Adopted children taken in as the childe of a Traytor nay a Traytor himself and so made heirs then which what can be freer This is said to be given and what 's freer then gift This serves to confute not onely the gross Opinion of Papists that we God setting us forward and helping us can do such things as whereby we can merit Heaven and Salvation but that which is more nice is of those which say that we have no good of our selves but that it s wrought in us by God alone yet now look for Salvation by their Holiness and Sanctification No God forbid for our Sanctification being imperfect God might justly condemn us for it and count our works a polluting of his grace therefore David saith No flesh before nor after grace can be justified in thy sight not onely by nothing of our own but by nothing that God worketh in us What differ these men from the proud Pharisee he attributed his holiness not to himself but to God and thankt him for it but he thought this would merit that he was not so and so as others and challenge something at the hand of God and therefore was rejected True it is God not onely disproveth not but liketh and accepteth of our works though unperfect yea crowns and rewards his own grace in us yet not for the worthiness of the work but for the persons sake that is in his favor by Jesus Christ whose perfect righteousness is imputed to make a supply of our imperfections and wants Seeing therefore it is an inheritance every way free bestowed upon us onely by right of Adoption in Jesus Christ which by his grace he hath called us unto let us so acknowledge it to the glory of God and like Adopted children love our Father fear him be zealous for his glory and take his part Incorruptible c. Now he describes it rather setting down what it is not then what it is which no tongue can express it is without end perpetual called therefore everlasting life Life for the excellency Everlasting for the continuance God endures for ever and ever so the happiness of his servants no death there to deprive us of it or take us from it no sin there to provoke God to take it from us it abides firm for ever it cannot be moved All earthly inheritances are subject to decay liable to a thousand perils alterations and troubles they may be taken from us and we from them by death How were the Canaanites put out and the Israelites succeeded in their places How did the Chaldeans displace them as themselves were by the Medes and Persians These things below are the meat that perisheth uncertain riches a treasure which moth and canker corrupt and whereto theeves may break in and steal whereof
always keep a good Conscience Wood is not more necessary and apt to nourish fire then good works and well doing to nourish Faith Also observe the dealings of God and grow by your own experience Many that have believed and were very earnest in their beginning till they got it after growing secure and worldly and withal neglecting the means have with David fallen into some one sin or other thereby losing the peace and comfort they formerly enjoyed A great loss indeed more then if a man were stript of all to his shirt O le ts take heed of this loss as we are to be wise as Serpents so let us shew our Serpentine wisdom in this one thing especially The Serpent will be sure so much as in her lies to save her head so must we our Faith for on this hangs all and if by any means we have fallen therefrom recover we our selves by all means possible 3. That which they are to hope for or trust on is Grace that is Salvation Every benefit is grace but to be delivered out of our lost and undone state and brought again into the favor of God and saved is a most special grace Our Election is of grace so our Redemption so our effectual Calling 1. This condemns the Papists that teach partly Grace partly Works No these cannot be mingled either all or none they be as contrary as light and darkness honey and gall else were grace no more grace To joyn any thing with Christ is to pervert the Gospel They now begin to be ashamed and mince this Opinion saying We be saved most by Grace yet partly by Works and that these Works be died in the Blood of Christ and that it is most safe to rest on his merits alone Well God make them so ashamed as altogether to renounce it and so let us in the mean time 2. Let us serve the Lord with a chearful and constant love and service for his free favor to us all the days of our life 3. Shew we grace and favor to others not to such as have deserved well of us but even to such as have not nay ill as we had of God Grace That is Salvation See he calls their mindes from looking for earthly preferment by Christ whereunto they had a lingring minde and calls them to look for Spiritual riches even Salvation by him What are we then to expect by Christ and by professing the Gospel zealously not Wealth Honor Peace Credit in the world but pardon of our sins freedom from Hell and Gods wrath peace of Conscience joy in the holy Ghost that our persons and works shall please God Angels to be our guard our Prayers to be heard our Souls at death to be carried into heaven both our Bodies Souls to be glorified at the great day Will this satisfie us Hereof we may be assured if we believe in Christ and zealously embrace the Gospel As for other things his Kingdom is not of this world he promiseth not plenty peace ease c. He had them not himself but contrarily troubles as all shall have that live godly in him This teacheth us to lay our hand upon our heart when we go about to profess we know what we shall finde but it may be sorrow withal if we can be content so then may we go forward else not Many having gone on in profession not so advisedly and after having found the wind and tide against profession and reproach trouble and danger for the same have shrunk away and with Demas have forsaken Paul and embraced the present world Others seeing how hardly such be dealt with though in their conscience they think best of such yet keep in their heads thinking that its best sleeping in a whole skin But alas they make but a weak choyce were they not better have these heavenly comforts and priviledges here and be acknowledged of Christ and saved at the great day though with some sorrows here then to make the world their friend and God their enemy and to have him ashamed of them at that day as he will for we cannot have it go on our side now and then too That is to be brought unto you God tarried not till they sought Salvation but he of his goodness brought it them which he useth here as an Argument to perswade them to trust stedfastly to this Salvation and look accordingly for it because God would bring them to the Faith of it when they thought not thereof Note here That Salvation is not of our own procuring or seeking Alas what could Adam and we in him do we could fall but what then towards our Salvation we could run and hide our selves and excuse our sin and encrease our danger but God was fain to bring him the seed of the woman he could not make himself an help a wife for God made and brought her to him much less a Savior So what 's the reason he hath given us the Gospel in this Land and not to our Forefathers not to many other Lands we sought it not but when Idolaters in darkness God brought it So have we not been brought by marriage or by Service into Towns where we have had the Word when we purposed no such thing So to our hearts what were any of us when God called us Did we seek him Alas no we ran from him rather long ere we yielded but he followed us and overcame us See it in Saul did he seek Salvation he was going to Damascus to persecute God brought it him so to Zacheus the Goaler c. so we This teacheth us 1. To be humble 2. To be exceeding thankful all the days of our life 3. To rest confidently on him for the time to come in the experience of that we have had as thus That he that brought us Salvation the Word to us or us to it and gave us to see our misery long after Christ have some taste of his love and some desire to please him that were far from these he will continue this and will never leave us Thus the Apostle reasons But God commendeth his love towards us c. So Jacob in danger of Esau He came over Jordan with his staff and God had given him two bands therefore he was perswaded to relie on God for present deliverance for why might he say I am perswaded thou hast not done all this for me to be lost in an instant as an ox should lick up a flower or a candle be put out at once We use not Gods mercies well when we grow not stronger by them for time to come 4. Comfort to a fearful heart that fears he shall not hold out or that God will cast him away O its impossible did he bring thee Salvation that regarded it not and now hath given thee an heart to prize it above the world and to walk
so to use their own Phrase drive away the time Alas they need not drive it it runs fast enough unless they spent it better Others are all for the world toiling and moiling night and day scraping together by hook and crook and minde nothing else Is this the work for which God sent you into this world Is Lying Swearing Sabbath-breaking Whoring c. any of Gods work pointed he out any time for this And did he set you here onely to rake for the World to Oppress Deceive gripe the Poor c No but to set forth his glory and work out your own Salvation but this lies all undone you never went about it as neither to do good in your places in the Church Common-wealth Town Family c. where you live Now if you have done hurt to the glory of God your own Souls and to others by your ill example have you not think you spent your time well A man hath two Servants and sends them to Market to sell his Corn do Errands buy Provision c. The one when Market begins gets him to an Ale-house with his Companions and there calls for beer by the yard or by the dozen and sits quaffing and prating and gaming and thereafter hath his Harlot thus holding on till Night and then is the Market done The other being a worldly fellow pitcheth down his Masters sack and spying good Commodities he falls to look after them for his own gain and buyeth what 's cheapest and most profit to be had by and so he spends the day wholly omitting his Masters business Well Market is done and all the people gone Being come home their Master falls a reasoning What was it a good Market to day how sold the Corn and have ye sold it all have you brought Provision did you the Errand to such a Man They answer they have not done any of those No saith he what then What have you done Sirrah And what you How spent you your time One makes answer I went into an Ale-house to drink two or three pots and good fellows came in so fast and held me till Night that I could not do your business The other saith he saw there some good Bargains and Penyworths to be had and while he followed these for himself Market was done ere he was aware would not the Master hereupon pull the coats of these varlets over their ears would he not discard them in his displeasure yea and get them punished yet thus for all the world do most men with God Some hunting after their pleasures as others after the things of this world Well let them that have hitherto mis-spent and lost their time let them I say yet ere Night come bethink themselves and fall to their work and dispatch it ere Market be done and thank God that they be yet alive It s better to be a living Dog then a dead Lyon thank God thou hast yet an hour and use it well There be thousands in Hell that if they had the whole world would give it for one hour here upon earth and if it were so much worth to them it s as much worth to thee that hast lost all the hours of thy life hitherto O therefore whilest thou hast yet an hour bestir thee for the night approacheth Thou hast plaid a bad mans part hitherto now ere thou goest off the stage unsay that part and tell the world it was not that part thou shouldest have plaid now begin the honest mans part defer not all thy work to the last as most men do that think when they be sick and fear they shall dye Oh then they will send for a Minister and as though we could work miracles we must teach them in a rice the whole way to Heaven and O I pray you give me some good counsel I sent for you to speak a few comfortable words to me and then either the Minister daubeth with untempered morter which is a just judgement or if he be faithful and begin to wade into his misery this he thinks to be strange Oh I sent for you to tell me some-words of comfort not to speak so much and such things to me And let all good Christians be wise let us think of our brittle state le ts ply us and be doing all the good we can to our selves or others and do not we put off from time to time I will next year take up prayers more constantly when such a business shall be over I will be liberal hereafter or at my death I hope I shall do my duty in due time O fie upon it that a Christian should say Hereafter and be bold to put off time and in the mean time we dye Oh do all the good we should now lest on our death-bed with grief we be forced to say Oh I thought to have left this sin done that duty c. if I had lived a year longer I would have put off some of my dealings that have clogg'd me given up some of my Farms I purposed to have got out of the Usurers books and never take that course more I purposed to have done more service to the Town where I live more good then ever and now death prevents me And if ye call on the Father Now we come to the Reasons of the Exhortation whereof the first is Because they call'd God Father it was therefore meet they should walk as children in awe and reverence and that not when and wherein they list but in all things for he cannot be their Father unless they be his Children An impregnable reason That they which call such an holy God Father should walk in fear and obedience as sons No Father without sons and the very name of Father calleth for reverence and obedience Therefore when God would include all Superiors to whom reverence and obedience is due Magistrates Ministers Masters Governors c. he calls them in one word Fathers even as he that calleth one Master thereby professeth service and obedience and the King his Soveraign professeth subjection so calling God Father we do thereby make known our filial awe and reverence By the name of Father which we ascribe to our Fathers as we acknowledge one to be the Author of our Being and that we owe him obedience so we challenge much of him as that he should have a care of us to preserve us defend us and provide for us all things needful for thus do Fathers to their children especially their dutiful ones in like maner when we call God Father we both ascribe so much to him and profess to look for so much from him as that it requireth of us to pass our time in a reverent awe of him in all things 1. This condemns them that live wickedly and in their sins and yet call God Father they might as well say any thing If one should fight against the King on his Enemies part and say he were
We are to labor altogether against these corruptions of ours against our pride self-love unbelief hypocrisie earthliness weariness of well-doing and the like All that are Christs have crucisled the er flesh with the affections and lusts We must mortifie our earthly members and by the Spirit mortifie the deeds of the flesh These things become not us that are set at liberty from sin and be eudued with the Spirit If we live in the Spirit let us walk in the Spirit For us that are Christians to be led and overcome of our lusts is base as for a Prince to be led of a base person and here is the power of Religion and proof of a Christian that denyeth himself and crucifieth his lusts that not onely keepeth his hand but purifieth his heart that hath it at command in some measure We must labor to know these corruptions and our own hearts and which of these we are most prone unto and discern of them which many do not but are most strangers at home and have many corruptions which they discern not for the heart is deceitful Know both the ugliness and danger of them then repent of them be humbled for them crave pardon heartily unfeignedly seek to mortifie them apply the edge of the word against them even any thing we read or hear out of the Scriptures to this purpose Apply also the benefits of God as means to subdue them so also afflictiont put on the whole Armor of God and on every occasion set against them pray against them also especially when we humble our selves upon occasion of the Sacrament c. always be baiting at them hacking at the roots of them grieving we can prevail no further crying and making our moan to God to help us so shall we get mastery more and more dealing faithfully even over those that we thought sometimes we should never have prevailed against In the mean time le ts not be dismaid that we can get no more mastery be humbled and yet comforted that we strive But here is the great fault of many Christians that suffer their corruptions to bear such sway in them as they break out shamefully and often to Gods dishonor their own shame and the Gospels infamy where is our Christianity when we be so proud that we will contend and being out will never be reconciled but break out into bitter speeches so being so covetous so lazy also in goodness that either we neglect duty wholly or slight it over carelesly Fleshly lusts Hereby are yet further meant all evil thoughts and the least rebellings of this nature of ours against the holy commandments of God These are fruits of this concupiscence and evil nature of ours and of the flesh and are sins against God But here know that evil thoughts be of two kindes 1. Such as be cast in by Satan as into Judas 2. Such as arise from our own corrupt nature as Christ said to his Disciples Why do thoughts arise in your hearts For the former they either fasten upon our nature and tarry to tickle us with a kinde of pleasure or else are immediately cast out with deep detestation If they tarry never so little to parley with our corrupt nature they are our sins as well as Satans but if cast out immediatly they are not then are they our crosses not our sins but the Devils and shal also be laid to his charge not ours for so he cast in thoughts into our Savior Christs minde of distrust presumption idolatry c. but they fastened not at all on his nature therefore he was never the worse so for us for if any shall come and entice me to Murther or Treason and I detest the very first motion thereof Shall I be counted guilty This is needful to be known lest we be too much overwhelmed with grief for these the Devil troubles every one withal at all times and no man alive is free from many of them daily if he did take notice thereof but some men are troubled extraordinarily this way God lets Satan loose at some time and for some space to buffet them most grievously and cast in bad thoughts of all kindes but especially against God most foul unholy prophane and blasphemous thoughts not to be named as that God is not holy just good or deals hardly with some men cannot do this or that with other more vile then is meet to be named which is sometimes the state of civil persons sometimes of the true children of God which are cast into their mindes as thick as hailstones and are by some called the foul Temptation by some the Temptation of Blasphemies This doth so wonderfully perplex the parties that it fills them not onely with fears but even drives them almost to despair makes them weary of their lives that they could wish themselves as far under ground as they are above yea many to think of making away themselves haunting them in all places night and day that they cannot rest so weakening their body and minde exceedingly concerning this state we must know it comes to pass by Gods providence and permission to Satan thus to torment them The cause may be either to humble them to repentance for some coldness or slackness they are fallen into in the worship of God and their course which God thus punisheth or else he punisheth the barrenness of their hearts and idleness of their mindes that care not how they spend away their time their mindes roaving unprofitably which God often chasteneth the way for these to take is 1. To examine themselves if there be any sin lies unrepented of or not throughly repented of to confess and crave pardon of it and repent of it from the heart If any coldness or slackness or declining in care or idleness of minde and unprofitableness then are we to pray against them and keep our hearts still in hatred and detestation of them and therein comfort our selves that the Lord knoweth our hearts and will not lay them to our charge 2. Set light by them let them go as they come for the more we strive with them the more we snarl and trouble our selves and if we make a great matter of them the Devil will still delight to vex us but if we set light by them he will the sooner be weary 3. Let them avoid solitariness which yet they so much desire and keep in company rather wherein the time may be spent in holy conference singing of Psalms and the like but if they be alone they must be very earnest in doing something that 's good 4. Though some may come after all those means used yet we are to comfort our selves that God will not lay them to our charge as if our Childe should be about our business and some unhappy Wretches would not let him alone but throw stones at him pluck him away trip up his heels and he cry and complain to us he cannot do our
have a far more excellent one that they are going to Thus the Patriarchs counted themselves and thus David They are not of this World Here they have no continuing City They look for a building made without hands They are Passengers going through a strange Countrey where they be not known Here is but the beginning of their happiness which they have mingled with much sorrow but they have a fulnes of happines prepared where they shall rest for ever without sin and sorrow in the perfect fruition of all that 's good True the wicked shall not tarry here ever neither yet can they not be called Strangers here because they have no better countrey nor place for they shall go to Hell Here therefore is all their hope all the good that ever they shall have that which followeth is fearful Therefore no man needs envy at the prosperity of the wicked their 's that have most seeing they have all here they are like to have But Gods Servants after they have waded through this world they shall come home where they shall be with their Father and all their Brethren and Sisters in all happiness and more then can be uttered If we be strangers in this world and Heaven our countrey then our duty is to behave our selves so as strangers for so do all true Citizens of Heaven walk in some measure Many lay claim to Heaven having no right thereto as by their very walking in this world may appear To discern the one from the other consider these Notes 1. A Pilgrim follows not the fashion of the Countrey he is in nor runs after every thing he sees other do He observes some ride to Markets and Fairs some running to Plays others sitting in Ale-houses drunk others running to Bear-baiting Bull-baiting and the like he regards none of them but keeping his own Countrey fashion goes on his way homewards and if he happen to be drawn away by the sight of them and linger a while he repents himself and saith What a fool was I I have cast my self behinde so do Gods Servants they follow not the evil guises and maners of this world The world swear contemn the Word and Ministers thereof prophane the Sabbath Rail Curse Whore be Drunk Backbite Cozen Dissemble Lye be Proud and the like these they will none of These be proper to the men of this world we may not meddle with these and this is the Reason in the Text We must abstain from fleshly lusts Why These be for worldings of this world to follow we that are Spiritual may not follow fleshly lusts but leave them to them that be but flesh but our conversation must be Spiritual Holy according to the Laws of our Countrey Zealous Fervent Pure Chaste Innocent Merciful Patient Godly and the like To Love Fear Trust in God Worship him Delight in his Word and Saints These be the fashions of Heaven our Countrey therefore these we must follow and so the Gospel teacheth us to live 2. A stranger lays not out his stock on House and Land but trafficks in things transportable that he can send home before and carry out of the Countrey with him into his own It were no wisdom to lay it out and spend his time about things he must leave behinde him So the true Christian Pilgrim he spends not his time nor sets his heart on things of this world all which he must leave behinde but trades in Grace and purchaseth Pearls of Knowledge Faith Repentance Patience Peace Joy and the like and Trafficks in the fruits of Faith his good works which he sends before him into his Countrey and in such Graces as he shall carry with him Oh how many have taken much pains for belly and back and earth but never prized the Pearl with the wise Merchant nor the means how to come by it These have the portion here 3. Pilgrims will take and use all that may further them in their journey as their Meat Drink Sleep and whatsoever else but what would hinder them they cast away or meddle not with So a true Christian useth all that will help him in his journey the Word Sacraments Prayer and all such Spiritual Repasts good Company and such baitings and refreshings as God offers him in his way as for worldly cares or whatsoever presseth down he avoids as all sin which hinders in the way He takes the benefit of the things of this life indeed but sets not his heart on them neither overloads himself with worldly businesses and cares which might hinder him from good duties or a right performance of them much less that make him run into evil For a man then goes on his journey to Heaven when he awakes with God in the morning assoon as it is convenient goes to Prayer then to his calling in Faith and through the day neglects no Spiritual duty much less runs into evil of any kinde but walks on uprightly and with a good conscience useth the world as if he used it not Such as regard not these have no meaning to come to Heaven For how should they come there As men cannot go on in the earthly way without baits and refreshings so neither the heavenly without these They overload themselves so with worldly business and cares that they cannot go one step towards Heaven O how simply do many Christians walk in these days of Peace not hasting at all to Heaven for if they did they would not take such loads on their shoulders as make them go so stooping and staggering as they can scarce go a right step all day long 4. Pilgrims travelling towards their Countrey will be asking the way and desirous to know marks and notes whereby they may know when they are in their way upon the view whereof they are very glad So Christians that minde to go to Heaven indeed will be asking the way there They will go to godly Ministers and experienced Christians and ask how they might know the way and whether they be in the way and then finding these and these marks in them as an hatred of all sin a true desire in all things to please God seeking God in secret as well as openly with a true love to God his people and Word they are not a little glad but rejoyce therein above all riches O how many deceive themselves The way to heaven is straight and few finde it Most never ask the way but go on at a venture if they be in the way so it is if not they shall shift as well as others and most please themselves that they are in without asking the way as if it were a very hard matter to miss the way to Heaven and which but few do miss 5. Pilgrims will in a long dangerous way through a Wilderness where the path is narrow where there are many by paths little company to beat the
carelesness of some Christians that walk so losely and lie so open as the wicked have their will even matter enough to talk of their covetousness of their wonderful impatience and the like such had need to repent much and by the contrary to labor by their well-doing to stop their mouthes which they have justly opened against Religion and the professors thereof O how far are some to blame who by too severe and sudden censuring cause many to loath the professors of the Word as if they were all such proud fellows and did condemn all but themselves O its good to have charity yet I mean not that we are to call black white c. The ignorance of foolish men Here is shewed what they be that are ready to rail and speak ill of Religion and open their mouthes against the Professors of the Gospel even ignorant foolish men Oh but many be great men for Wit and Parts and Learning that do thus It s all one such they be and no other They that will rail at a Trade for the fault of a Tradesman and condemn all of a Trade for the fault of some one of that Profession might they not be taxed of ignorance and folly So what ignorance and foolishness is it in a number to speak ill of the way of God and of the Word Preached and of the Preachers thereof and all for the fault of some that profess Religion It s true that some speak evil of Gods people not of ignorance but of hatred and contempt of the Gospel A good life will stop all cavils of the former not of these Ignorance Whoso speaketh ill of God of his Truth of his Servants that profess his Name are ignorant know not what they do as our Savior said of them that Crucified him As the Sadduces They erre not knowing the Scriptures Had the Pharisees known the Father they would not have hated and persecuted Christ the Son Had the Jews known They would not have Crucified the Lord of glory When men rail on Gods people O they know not what they say nor whom they despise for if they knew them and whose they be and their great Glory and Dignity they would catch them about the neck and earnestly desire that they may be like unto them But they know them not one brings Religion thus complaining I Religion am a meer stranger in the world therefore I do not wonder that the Dogs of this world do bark at me which I do not greatly regard my Pedegree my Father my Brother my Countrey is above yet I wish that while I stay among you you would not speak evil of me because you know me not And assuredly if men knew Christianity and the revenues thereof they would not onely not speak evil thereof but all the good they could yet this is not simple but affected ignorance therefore their judgement will be the more just and fearful 1. If therefore we hear any whosoever they be rich or poor reproaching the way of Salvation and calling it preciseness and niceness and railing on the best Preachers and most zealous Christians let us not be much troubled at it It s but the speech of ignorant men that know not what they say blinde that cannot judge of colours but through the darkness that is in them they call good evil and evil good who will one day see otherwise though it may be when it will be too late 2. While any is of this minde let him be what he will be have what knowledge he will or can have he is but an ignorant man that speaks and does he knows not what and walks in darkness and knoweth not how soon he may fall Foolish men Every natural man as long as he so continueth is but a fool even till God the fountain of all true wisdom do give him his Spirit of grace into his heart and make him wise unto Salvation whose fear is the beginning of wisdom Let men have wit to rule a Countrey to compound Controversies contrive businesses and to be so deeply fighted in the world as no man can go beyond them yet if they be in their natural and unregenerate condition they are fools the greatest fools that are such is Solomons fool throughout the Proverbs not he that wants wit but true wisdom nor one that wants natural parts but grace For is not he a fool that prefers toys and bables before matters of great and good worth such are they that are careful for the world for Profits Pleasures Honors and such transitory toys never regarding what shall become of their souls having no care of the pardon of their sins to escape from Hell and to obtain the Kingdom of Heaven such was the rich man in the Gospel Were not he a fool that in the Summer would neglect to prepare his Winter provision as having then no use thereof such is he that hath no care in the Summer of the Gospel and in the time of his health to lay up against the stormy time of sickness temptations and death Is not he a fool that runs on in the score and takes no care to discharge it such are they that go on in sin and in the abuse of Gods creatures Is not he a fool that will wallow himself in mire and think and speak ill of them that will not so do such are the wicked that wallow in their sins even wondring that others run not with them into the same excess of riot A fool will play with firebrands arrows and mortal things so the wicked make a sport of sin He is a fool that being condemned of Treason and yet in possibility to get a pardon defers to sue for it till it be too late such are the wicked that put off their repentance He is a fool that will laugh being in extream danger or being told he is going to execution doth jest at it yea if it were but to the stocks or house of correction yet thus do the wicked every day go nearer and nearer the place of their torment A fool hates those that tell him he is in danger and would help him out of it and can sleep soundly though it be told him the house is on fire over his head yet thus do the wicked being told of their sins and their danger thereby Thus are we to repute our selves being unregenerate and to labor by all means for the fear God which is the beginning of true wisdom Verse 16. As free and not using your liberty for a cloak of maliciousness but as the servants of God HEre the Apostle prevents an Objection that they might make whereby he would cure the disease they were sick of even their not yielding subjection willingly and that both in respect of their badness which ruled and of their own liberty which they misconstrued and stretched beyond the bounds We be freed might they say by Jesus Christ therefore
in other Countreys who besides their want of the means of Salvation live in woful toil and misery You have the means of Salvation and for the most part outwardly live but at too much liberty your lots have fallen in pleasant places walk thankfully obediently and chearfully 3. Let such as are Masters and Mistresses of families learn here what duties their Servants owe them that they may the better instruct them therein and look for their performance thereof And if they have now ill stubborn and unfaithful Servants let them call to minde whether when they themselves were Servants they were not such that so they may repent thereof in the mean time acknowledging Gods justice in paying them in their own coyn and deal with them as they dealt with others 4. For those that are yet yong and in their Parents houses let them mark these things that when they shall go to service they may not be to learn their duties but ready and apt therein skilful in the several branches thereof Not onely to the good and gentle but also to the froward These words are a comparison between Masters or the prevention of an Objection that might quickly be made by some to shift off the foregoing Exhortation I would be content to do my duty if I had a good Master or served such a Master as some that I know but my Master is so curst that one cannot tell how to speak to him and in correcting cruel without all reason and that as well for no fault as for a fault yea sometimes I am beaten for well doing and for my forwardness in serving God Well saith the Apostle you must be subject and do your duties in all points even to such By good is meant liberal Masters so indeed Masters ought to be to their Servants both while they be with them and at their departure from them as by gentle such as care not what they do to them by Law but what they may do in equity and good conscience By froward are meant such Masters which will be pleased with nothing to whom such was Nabal one cannot tell how to speak yea such as will afflict their Servants without cause or colour of cause Whatsoever they are Servants must be subject to them must reverence them from their hearts must obey them serve them faithfully and pray for them They must thus do even to the worst Masters of the very worst conditions God will have it to be so and they represent Gods person and place though they are of such bad qualites Hereby they shall shew forth their Christianity in a work of such difficulty for to serve and do duty to good kinde and courteous Masters is no great mastery which is indeed worthy of a Christian If they do not their duties to us but be bad we must not meddle with it God will call them to an account we shall not answer for their sin but if we do not our duty we sin also and make our selves guilty if in humility and patience we do our duties God will take our part in his good time as he did Jacobs who served a churlish harsh and covetous Master twenty years together If we do our duties though they consider it not nor deserve it yet do we it to God who accounteth thereof and before whom it shall not be forgotten Are they froward It s the cross God hath laid out for us in his providence which we must take up and bear to shake it off by unlawful means were to resist the hand of God It may be its greatly for our good even to tame and subdue our stout sturdy proud and rebellious nature knotty logs must have hard Beetles and a rough horse a rough rider Besides it may make us fitter to govern others another day for as none prove worse then those that have been Cockneys and have known no hardship so they that have met with much will be the better to others as having loathed it so much when it was their case yea this may be a means in time to perswade the minde of such a Master to a better course and make his heart to smite him when he seeth his own unreasonableness and his servants patience as Saul who upon this ground acknowledged that David was more righteous then he 1. This rebuketh the common sort of servants which if they meet with a little hardship this way murmure shake off the yoke deal unfaithfully or run away What 's their plea Oh my Master is such an unreasonable man my Dame so unquiet as that there 's no living with them c. Well well your Master or Dame is unreasonable who shall be Judge If a number of servants they are so lazy and ill-minded that if their Masters do but call them to good duties rebuke them for their ill speeches or for their tarrying abroad at unseasonable times and using bad company few Masters but will be counted unreasonable and such as are not to be endured yea to be held to their business and kept in with the licentious youths of these days will be counted unreasonable But grant they be somewhat unreasonable see whether you by your negligence crossness and unfaithfulness have not made them so as some do if so you can do little if you cannot bear what you have deserved But say they be unreasonable and you have not deserved all you meet with yet for all that it s your duty to remember your place you must not sin for company O who can do it why is God so unreasonable to require of you that which cannot be done best charge God with unreasonableness by and by True it s no easie matter but servants must labor for grace that they may be able to say as Paul I am able to do all things But alas when we provoke servants to minde goodness and to spend their time well they think this unreasonable they work hard and they must have their pleasure and they may be godly all in time and so they be void of goodness Hence arise such stirs in families which were there grace in servants might be prevented Oh! no body can please them say they no careless body it may be whereas a little more then ordinary diligence and carefulness would please indeed But though servants must do their duties to such froward Masters yet this is no justification of them that be so or encouragement toothers to be such for though their servants must put it up God will be revenged of it They have a master in Heaven If therefore they shall abridge them of their necessary food apparel or rest hailing them to work beyond their strength or shall curse and ban them shall beat them without cause shall be cruel in their correction smiting them with what comes next to hand throwing things at them to spoil them or if with things fitting cruelly unmercifully and without measure not regarding
light at noon day to the light of the Sun neither shall you lightly finde any truly vertuous and industrous in their Calling that give their mindes to costly apparel If vicious its cost ill bestowed and so will all say and this will not make them the less but the more vicious for it will make them more proud ambitious lustful covetous c. 8. They that give themselves to constliness in apparel Sin 1. Against God abusing his Creatures to Pride and in neglecting his worship publique and private or coming unprepared thereto while they are providing and putting on their knacks and gew-gawds dressing themselves by the hour and praying by the minute 2. Against themselves by neglecting the inward cloathing of the soul which is of most worth and by procuring a great deal of envy and ill speech and many censures upon themselves Many Maids also of small Portion deck themselves beyond their degree as that no man of wisdom or that 's careful to live dares meddle with them and so where they might have been honestly and well bestowed if they had gone decently their garishness hath made them stay without Husbands till being ashamed and wearied hereof they have at last cast away themselves upon some swaggeres 3. Against their Neighbors in provoking them to the like by their bad example for when some begin others quicklyly follow after and Pride once begun spreads quickly especially where Religion keeps it not down Hereby also themselves become so disabled that their rich Neighbors are not so often invited as before nor their poor Neighbors in any good sort relieved 9. It s a sin and the cause and encreaser of much sin It comes from pride and a high conceit of ones self and it doth encrease pride greatly cherish it It hinders much good much service to God much good to our souls It breaks the neck of hospitality which hath been in former times for though our Forefathers would for festival times have good apparel yet they wore it so seldom as it was still new and lasted so long as they were stil able to do good but now it s both costly and almost every day put on wears out apace The buying of such slight Stuffs and changing their fashion so often is very chargeable besides that this hinders one great good that ought to be and that comes of old apparel namely to cloath the poor Saints and Members of Christ Now most wear such thin slight Stuffs as that they are quickly in pieces and not fit to keep a poor body warm It causeth also much evil racking of Rents enhancing of Fines in great persons oppression in Farmers in Shop-keepers falshood deceit swearing and all to hold up bravery yea it causeth also lust in the wearers and provokes it in others Seeing then that excess in apparel is so dangerous and prejudicial let all such as are faulty this way endeavor to see their folly and silliness herein and accordingly reform themselves and for those that are modestly attired let them so continue Thus shall they bewray more vertue in their mindes have more time to serve God and have better ability to do good upon every occasion with more peace to their consciences Here I may adde such defences as some women make 1. Say they We are not proud though we delight to set out our selves in apparel as others do we are as humble as others and so we would pray you to think of us A. I would we had cause to think so but how shall we judge of that which is within but by the outward fruits but say it were so we must not provide for things honest before God onely but before men also and the Apostle witnesseth that he endeavored to have a conscience void of offence both towards God and men Our light must shine outwardly that others may behold it 2. Herein we please our Husbands they will have it so A. If any Wives have such vain and foolish Husbands somewhat more is to be yielded to them then to others but let none make this their excuse especially doing the same to please their own mindes neither go too far lest they displease God but rather let them please their Husbands by their low and dutiful subjection their modest and sober carriage 3. We do but what most do A. We may not follow a multitude in evil 4. We would be content to lay it aside if others would so do A. We ought not to tarry for others we must begin though none would follow which in likelyhood they will by our example To conclude as we are to cast away this folly of priding our selves in apparel and learn to be modest herein so let us take occasion of good by putting on and off our apparel accordingly making a Spiritual use of the same When we put it on think we of our Spiritual nakedness and of putting on Christ and when we put it off of putting off the old man and laying away our filthy corruptions But let it be the hidden man of the heart Having forbid carefulness and curiosity for outward apparel now he tells them what they should be careful to cloath namely their inward man the hidden man of the heart This is a remedy and cure for the former disease such as set themselves about this wil spend but a little time for outward bables and toys Grace will make them see the baseness of these outward things and excellency of the other yea this Exhortation is also profitable for those which through covetousness are not addicted this way and are ready to cry out against fineness and pride who in the mean time being tainted with other sins have no less deformed and naked souls the Apostle doth not onely forbid costly apparel but requires the inward purity of the heart not onely that we should leave evil but do good His exhortation is To deck and clothe the hid and inner man with grace whereof he names one A meek and quiet spirit The Reasons 1. It s incorruptible and lasting 2. In the sight of God of great price The hid man of the heart Our chief and principal care must be for the soul to clothe and adorn the same the soul is the principal part To clothe the foot in costly apparel the upper parts with rags were absurd so to bestow cost in clothing the body but none on the soul The soul is immortal must live for ever either in joy or misery it was created according to Gods image which shined most of all in the soul and now the soul is most deformed and ugly with sin and so hath need of clothing especially seeing God who is of pure eyes cannot behold it but with detestation The Church is all glorious within and such as would be indeed members of Christ and heirs of Heaven must look for inward Sanctity Naturally our souls are defiled with sin neither
blessings and that which the wicked have as well as the good yea rarely doth any man enjoy very great prosperity in this world and happiness in the world to come yea be we thankful to God that seeing need doth so require he will rather chasten us then suffer us to perish in our sins we are thankful to our bodily Physitian how much more should we express our thankfulness unto the Physitian of our souls Neither must we grudge at the prosperity of the wicked though we be in trouble for its better to be here held in awe thereby that we may rest with God for ever then prosper a while here to our mindes and perish hereafter A thief on the ladder with the halter about his neck hath elbow room and sits aloft at his ease whereas the people below stand crowded and sweating but which of the two is in the best condition who knoweth not Thus is it in this particular Q. May we then pray for afflictions A. No we have no commandment nor example for it we may and ought to pray when a cross is on us that it may be sanctified but to desire that a cross may befal us we must not as being in it self evil God turns our sins to our good oftentimes yet may not we pray to sin If God send adversity we may know that its needful which yet through care we might have prevented as through profiting by one we may prevent another trouble Besides adversity hath no power in it self to do us good neither are we very fit to bear the same Let him refrain his tongue from evil c. Now of the duties to be performed for the compassing of the forementioned blessings they are eschewing evil and doing the contrary good both in tongue and hand By evil we may understand blasphemy mocking lying cursing swearing c. and thus even Gods children out of humane frailty and through the remainder of sin in them are subject at some times to sin Moses spake unadvisedly Job cursed the day of his birth Peter swore and cursed c. but it s not their practice it s not their minde so to do they are heartily ashamed thereof Therefore must not their example be urged for the justification of the wicked whose continual practice is to use their tongue to evil The point from hence observable is this That Whosoever would have a good conscience enjoy Gods blessing and partake of good days here and eternal life hereafter he must refrain his tongue from evil we must labor to have a good tongue The Law of God bindes the tongue as well as the hands neither can a bad man or ungovern'd tongue enter into Heaven If any man seem Religious and bridleth not his tongue his Religion is vain Again no unsanctified person can enter into Heaven the inheritance there is for the sanctified ones but whoso is not sanctified in tongue is not sanctified in heart 1. This condemneth the most horrible abuse of the tongue by the most of the world that make no conscience what they say Their tongues are their own who should control them Multitudes abuse their tongues to Blasphemy quarrelling with Scripture jesting out of the Scriptures Swearing Forswearing Cursing and Banning idle vain and wicked talking on the Lords day so in railing reviling brawling miscalling in ribaldry filthy talk singing bawdy songs so in backbiting slandering talebearing guibing mocking c. Such declare unto all that they have rotten and unsavory hearts for out of the abundance of the heart the mouth speaketh their Religion also is vain they want a good conscience Their tongue is set on fire of hell By their words they shall be condemned for even of every idle word that they speak they must give an account and therefore much more of their blasphemous oathes c. yea even in this world they may look for some fearful judgement as befel Denis Benefield for blaspheming the Gentleman of Cornwal for swearing the Sheriffs man for slandering James Abbs one Leaver for railing on Mr. Latimer c. They that have any spark of grace let them lay to heart all their rotten vile communication which God hath registred say not Words are but wind true in some sence they are wind to blow up the fire of Gods judgements against us otherwise think not they vanish but know they are all upon record and repent that they be not laid to your charge else as the tongue is set on fire of Hell so will the whole body go thither as sure as God is in Heaven If any have been such evil tongued persons as Swearers Mockers Blasphemers c. but now from their hearts truly repent thereof and do wholly abstain from such speaking it s a good sign that all that is past is forgiven O repent of all thy vile words and for the time to come use thy tongue as a Trumpet to sound out Gods praise 2. As we desire to enjoy Gods blessing and good days with a good conscience let us have great care of our tongues and words To this end 1. We must get a good heart for what the tongue speaks the heart indites 2. We must pray unto God with David To set a watch before our mouthes and to keep the door of our lips 3. We must take heed thereunto and watch over the same for speech is a goodly blessing The want of it in any declares it no creature hath it but man therefore ought it not to be abused to the dishonor of God the hurt of our neighbors or damning of our selves God made our tongues good at first and fit to praise his name therefore must we labor that they may be brought to their first plight By our words also we shall be justified or condemned yea if we look well to our tongues it s a sign we have good hearts and that our Religion is not vain but powerful Again our tongue though a little member yet can do a great deal of good if well lookt to as To praise God Instruct men Pray Counsel Advise Admonish c. therefore it should be well employed as the Rudder for the Ship and the bit for the Horse contrarily if not well lookt to it can do a great deal of hurt as fire or poyson Oh it can dishonor God hurt poyson vex men damn our own souls and was our speech given us to such ends O let none make a small matter of words for God doth not so account of them neither let any say There 's no need of such perswasion to look to the tongue it s but a little member therefore easily ruled No it s an unruly evil Lyons and Bears have been tamed but never man ruled the tongue God onely can rule it by his Spirit It will do prodigious and monstrous things bless and curse God and men it daily affords such contraries He is a wise and happy
fail him But the face of the Lord is against them that do evil The point is this That Gods wrath and the fruits thereof are continually bent against the wicked that live in their sins Levit. 20. 3. and 26. 14. Numb 11. 1. and 22. 22. Deut. 28. 5. and 32. 21. Josh. 7. 13. Isa. 42. 24 25. and 57. 17. Jer. 5 9. Ezek. 14. 8. Zech. 7. 13. Luke 14. 21. John 3. 36. Col. 3. 16. 1 Thess. 4. 6. To these Testimonies divers examples might be added as of the Angels cast out of Heaven the old world drowned Sodom and Gomorah burned Corah Dathan and Abiram swallowed up quick the houses of Jeroboam Baasha Ahab rooted out c. so of Gods judgements upon the bloody Emperors Nero Domitian Julian c. so of Gods judgements upon the persecutors of his children largely laid down in the Book of the Martyrs so of Gods judgements daily inflicted on several sorts of sinners which are as it were real sermons and justifications of Gods Word and our preaching and are for our admonition and of especial use to us This must needs be so for sin is against his nature against his commandment yea it were against his nature to let the wicked go unpunished and he is as much known and glorified in his justice as in his mercy He that teacheth and commandeth Magistrates to reward well-doers and not to bear the Sword in vain but to draw it out against the wicked will not suffer his own Sword to rust in the Scabbard Obj. Many notable wicked men go on in their sins and be not plagued A. True God keeps but his petty-Sessions as it were here in this world bringing now and then some few unto judgement and reserves multitudes to that dreadful day wherein it shall be rendred to them according to their works Again if he plague them not outwardly yet are they plagued with a worse judgement He gives them up to the blindeness of their mindes and hardness of their hearts and will of the Devil which is the most fearful thing that can be and at the day of Judgement he will avenge them all at once when he shall come in flaming fire to this purpose who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power 1. This may terrifie and awaken all those which as if there were no God or no God which did regard or were able to revenge himself on them make a trade of sinning whil'st they are thus the wrath of God is upon them and he sets his face against them and how can they then prosper he hath throughout all ages found out and plagued others for their wickedness and do they think to escape The mightiest and proudest hath fallen before his wrathful vengeance and are they priviledged It were their wisdom to send forth messengers of peace and to humble themselves in time least he tear them in pieces when there 's none to deliver them they should fear and be wise by other folks harms But O the monstrousnes of the times and hardness of mens hearts that seeing their companions plagued before their eyes yet run on in the same excess of riot And for those that are as Lyons and Foxes subtile and shifting by unlawful courses though haply they may think to get up and wax mighty yet assuredly God will set his face against them as he daily doth against Oppressors Couseners Shifters Covetous and Troublesome persons Then shall the Lambs be quiet when those Lyons are killed the godly be refreshed when they shall be rid of their cruel oppressors 2. This may perswade us to avoid the ways of the ungodly though they seem pleasing for a while yet are they most dangerous Be advised in time especially you yong ones that are now to choose your way walk not in the way of the wicked for believe it you may else peradventure repent thereof as others when it will be too late Verse 13. And who is he that will harm you if ye be followers of that which is good TO requite evil with goodness is a weighty and difficult point many reasons have been already laid down about it Here 's also another reason to enforce the same It will be the way to save us from may harms in our life which he takes from experience and sets out by way of interogation that none almost not one of a thousand will be so vile or so without all grace and good nature as to hurt us if we follow ever that which is good that is if we live profitable towards our brethren in all the duties of love with relation to their bodies souls goods goods name places callings and the like and when any wrong is offered us not onely we do not revenge it but on the contrary overcome it with well-doing none almost will be so wretchedly minded as to harm us Note then That Patience and innoceny of life are the way to escape harms and wrongs from men This must needs procure quiet to those that are endewed herewith Who can harm such a one As grievous words stir up anger so a soft answer turneth away wrath Thus Gideon pacified the Ephraimites and thus did David overcome Saul Contrarily such as requite word with word wrong with wrong suit with suit c. they do but stir the coals and blow the fire of dissention and may look to be harmed of every one experience sheweth that if any shall harm the innocent there 's none almost but cryes against it as Jonathan blamed his Father for setting himself against David and the people the same Saul when he would have put Jonathan to death for tasting the honey yea he himself was convinced of his own Conscience for wronging David but that the covetous contentious hasty and hurtful and that in wrongs are impatient and given to revenge are continually talked of ill spoken of and railed on yea meet with adversaries that do and will oppose them so that most of the ordinary wrongs that come to us from our Neighbors have their beginning from our selves who do not that good in our places which we might or are impatient when we are wronged None is hurt but of himself whatsoever others do to us we are not hurt thereby so we be innocent and sin not yet doth not this justifie them that do harm us but teacheth us by what means especially we may avoid being harmed 1. This rebuketh our folly that would fain live without harm and yet cannot be wise enough to use the means to bring it to pass but take the contrary course either we do not perform our duties to our neighbors as we should and so catch harm and are evil spoken of which is the case of some or we be impatient in wrongs apt and given to revenge which is the case of some others we must therefore labor to do our
couragious in a good cause then stomackful if patient then blockish if wise in their matters then subtle fellows if diligent in their place very officious busie medlers troublesome if they run not to the same excess with others then precize fools c. Thus even for their godliness do they speak evil of them and so call light darkness and darkness light 1. Therefore Gods people must walk wonderful warily 2. They must not think it over-strange nor be discouraged if notwithstanding all their care of well-doing they be ill spoken of 3. We must not readily believe of men that have carried themselves well all that we hear but try it out ere we censure or change our minde 4. For ill speakers It s a woful badge of Ishmaels generation that shall be shut out of Heaven and of Satans brood who accuseth the Brethren Cursed are they God hath appointed a time to judge them for their cruel speakings Nay the world will not only speak ill of Gods Servants but do ill to them slay them as Cain dib Abel imprison them and pinch them as Ahab did Micaiah cast them into a dungeon as the people did Jeremiah into the Lyons den with Daniel spoil them of their goods as those in Heb. 10. 34. rack them torment them torture them even such as the world is not worthy of and that for their good works so Herod dealt by John Baptist and thus were the Apostles served and after the Martyrs in the Primitive Church and since multitudes under Antichrist If therefore we meet with hard dealing and doing as well as speaking we must not think it strange If we can hardly bear a few ill words how shall we bear stripes how Imprisonment and loss of all yea toturings and death ye have not yet resisted unto blood or undergone the fiery tryal we have infinite cause to be thankful together for our governors for if they were so minded as many particular persons there would be no peace for any zealous Christian If I had authority will some say I would hang up all these Puritan knaves c. Neither must we think the worse of those that be troubled for the the very best have been thus dealt withal They may be ashamed c. The best way to stop the mouthes of the world and to make them think well that they have done otherwise is not by goodly great words but by a good and constant godly conversation Thus David convinced Saul for he spared him when he could have once and again killed him Thus have many who have thought very hardly of such and such upon reports which they have heard of them upon the view of their godly and innocent carriage been much grieved that they were so far abused Thus were the Martyrs thought well of by the common people yea by great ones yea by their very Jaylors 1. As therefore we would muzzle and stop the mouthes of our adversaries that they may have nothing to say against us nay may be brought to acknowledge and love the truth and be converted and glorifie God in the day of their visitation let us live holily and innocently else if they finde us halting we set open their mouthes to speak ill continue them in their ill minde and hard conceit and set them further off from all goodness Too too many professors fail this way either they fall into foul sins or live not so christianly or else at least with zeal they are very rash and indiscreet by every of which much hurt hath been done from time to time 2. This sheweth them to be odde persons that knowing and seeing the innocent conversation of Gods Servants yet cannot be satisfied nor quieted but still speak evil of them a sign of a very bad heart who therefore will hate them because they be good whereas those that be but indifferently minded and civil seeing their good conversation will think and speak well of them Cain had no other cause to kill Abel but for his godliness nor Ishmael to mock Isaac but because he was the Son of the promise nor these to speak evil of those but because they are godly Assuredly a life agreeable to their profession should stop their mouthes Verse 17. For it is better if the will of God be so that ye suffer for well-doing then for evil doing NOw follow some reasons to perswade to willing suffering for righteousness sake which was then common and the profession of the faith dangerous 1. For that this being a world wherein we must suffer its better a great deal to suffer for well then for ill doing 2. Because the Lord will have it so to whose will we must be subject For its better c. Naturally we will chuse the better if we know it so should we in this seeing we are subject to suffering and that we are apt by nature to evil and so to suffer for it we must chuse rather as being far better to suffer for well then for ill-doing It s every way better better as being more pleasing to God he delights in the one not in the other pronounceth those blessed these accursed Besides it s no credit to suffer for ill doing but matter of shame and reproach whereas its honor to suffer for a good cause That of the penitent Thief seems to import so much we indeed justly for we receive the due reward of our deeds and so have cause to be humbled but this man hath done nothing amiss Again there 's no comfort in suffering for ill-doing as there 's for well-doing Suffering of it self is ill and grievous therefore there had need be somewhat to mitigate it but if it be for well-doing a good conscience will bear it out it s for Gods sake it s that wherewith all his servants have met and hereof the conscience takes notice and that to this there 's a reward none at all for the other 1. This rebukes those that suffer for their foul offences Theft Adultery and the like howsoever they be punished yet have they cause of hanging down the head not for the punishment but for the cause O how many refusing to be ruled by God and his Word bring misery upon themselves and ruine The Gaols are full the gallows catch many It s a fearful thing when they go to their punishment impudently and be not ashamed and humbled it s but the forerunner of fearful judgements When therefore men have brought themselvs into trouble justly their best way is to be humbled and repent so shall they finde favor with God and men We must avoid evil as we would avoid suffering for ill-doing avoid the sin if we would avoid the punishment We are also to be careful that we suffer not for Railing Slandering Backbiting Meddling with other folks matters 2. This may comfort them that suffer for well-doing its pleasing to God they
8. 1. Gal. 3. 13. as from the first so far forth as its a punishment and piece of the curse and the nature of it is changed to believers for whom Christ hath dyed it s become a Serpent without a sting yea a blessing as being hereby freed from sin and not before Hereby the soul is let out of the prison of this body into the liberty of Gods Servants and put into the possession of life Hereby also the body is freed from all toils labors infirmities and pains waiting in the Grave for an happy and glorious resurrection In which respect death is termed a sleep an advantage to the Saints and is better in the day wherein they were born So from all forerunners hereof which are curses plagues and punishments in body minde goods and name all which Christ hath born what crosses we meet withal they are to further our Sanctification and Salvation but not punishments for sin or parts of Gods judgement as they be to the wicked 2. We are hereby made partakers of all good God is reconciled to us which is more then to have our sins and punishments quite removed yea and sheweth us the light of his countenance not as David who though he staid his wrath from Absolom at his return home to Jerusalem yet was not fully reconciled to him of two years The Creatures also are at peace with us The Angels become Servants and ministring Spirits for our good in life to direct us protect us comfort us c. and at death to carry our souls to Heaven so all other Creatures the very Devils and wicked men shall do us no hurt we have also right and title to this life we lost it in Adam but have it restored in Christ. 3. Hereby he conveyeth power into the hearts of all that believe in him to enable them to dye unto sin and to mortifie their lusts more and more This is a singular comfort to all that believe in Christ who onely partake of the benefits of his death we need not fear Hell condemnation nor any enemy of our Salvation nor any curse or punishment in this life all shall be for our good we need not fear the first death but rather have cause to desire it O the happiness of such God is at peace with them all Creatures in Heaven and Earth are their friends they have right to whatsoever they have little or much therefore may they rejoyce O happy that ever we were born what pains soever we have taken to come to the knowledge of Christ Jesus by whom we obtain such unspeakable things whatsoever the world esteemeth of believers they are the onely happy persons in the world yea we shall have power to mortifie our strongest corruptions and lusts fear it not beg it and use the means if all these be put together O how happy is a Christian who can value his riches On the contrary they that have not their part in Christs death are most miserable their sins are not removed they lye under them so under the curse of God in this world and the world to come so in danger of the first death which will rend the soul and body asunder that the soul may be cast out into Hell so also of the second O that such would labor for their part in Christ Christ came into the world Christ is now Preached and offered unto us men be in a woful case and are told of it and yet how few regard to embrace Christ how few customers hath Christ one would think that all that hear of Christ should be heartily glad of him and embrace and flye unto him but alas most men for profits pleasures or love of their vile lusts are content to let go Christ and he lies as a dead commodity and they that bring him to the world be unwelcom and so indeed few have part in Christ. The consideration hereof might make us mourn for our sins the cause of Christs death might be a corrasive to eat our sin and make it odious to us might make us serve God zealously and faithfully all our days yea to suffer for his sake and rather to dye with the Martyrs then any way to dishonor him and besides to labor to finde the vertue of Christs death working mightily in us the death of sin and sinful lusts Thus of his death But quickned by the Spirit Now of his Resurrection His body and soul that had been sundred were by the power of his Godhead reunited and he made alive so continuing with his Disciples until his ascension into Heaven Touching it consider that it was so the Reasons thereof the place maner and time with the benefits flowing from thence and the duties thereupon to be performed That Christ rose again is so plain that none needs doubt thereof The Angels that rolled away the stone the Soldiers that watched the Sepulchre Mary Magdalene and the other Mary that came to see the Sepulchre the two Disciples going to Emmaus the eleven Disciples being together c. all were witnesses hereof So his appearances were many as to Mary Magdalene then to her and that other Mary then to two Disciples going to Emmaus then to them all save Thomas then both to Thomas and the others another time to Cephas another time to seven of them at the Sea of Tiberias as at another to Five hundred Brethren at once so when he was to ascend he was taken up in the sight of all those there present all which are so many evidences of his Resurrection Reasons 1. That it might appear he had fully discharged our debt 2. Because being the Son of God and Author and Lord of life it had been unmeet nay it was impossible he should be held under of Death 3. By reason of the second part of his Priesthood which was yet to fulfil One part was to offer himself a Sacrifice Propitiatory to God for the sins of his people this he did by his death now the other is to make intercession for his Church and to apply the vertue of his death to those for whom he dyed This he could not have done if he had not risen again The maner When they had rolled a great stone to the door of the Sepulchre sealed it set Soldiers to watch yet he rose They could as well have hindered the rising of the Sun in the Firmament as his rising An Angel was sent that caused a great earthquake and rolled away the stone c. No counsel or strength can hinder the work of the Lord. Place The same where he was laid which was by Gods providence to avoid cavils in a new Sepulchre hewen out of a rock wherein never man had been laid Time It was the third day early in the morning on the first day of the week the third day as was foretold by Christ himself for he was buried the evening before the Sabbath and rose
be stopt it runs so violently so small beginnings in sin grow to excess quickly and by degrees till they are past hope Let no man therefore give way to them stop them at first If Peter a good servant of God having made a breach in his conscience and sinned once in denying his Master was thereby stirred up to adde another breach and another thereto what shall become of the wicked Do not therefore say Is this such a matter c for one sin draws on another Speaking evil of you It is the nature of the wicked to speak evil of Gods servants they not onely think ill but they speak ill too it shall out It were good that we were so wise when we have good things in our minde that we would utter them we sometimes mislike things that be amiss but we will say nothing though we both might and ought Verse 5. Who shall give account to him that is ready to judge the quick and the dead HEre is the answer to the objection whereby he heartneth on the good not to be discouraged at all for the wonderments and ill speakings of the world even for that they shall one day answer for this when they shall not be able to stand though they can now abuse Gods servants at their pleasure yet they shall answer it before him that will judge quick and dead at the last and dreadful day when they shall receive the dreadful sentence of eternal destruction for their labor From the whole note we thus much that The enemies and hard dealers with Gods servants shall not escape unpunished nay even they that do but speak ill of them shall not go scot-free Michol mocking David was stricken with barrenness and David often comforts himself in this case that God would take the matter into his own hand If he that calls any one fool and Raca deserves Hell fire what do they deserve which speak evil of Gods children If they shall answer for every idle word then much more for every railing reproachful word against the Saints of God it s to speak ill of the way of God to speak ill of them that walk in it for so doing as he that calls one an Heretick calls his Opinion and Religion Heresie and he that calls men fools calls their course foolishness It s to hinder men from coming to God or to drive them away being come Now this must needs be fearful for if they that win souls to God shall be rewarded in Heaven what shall become of them that do the contrary And if he that gathereth not scatters and he that brings not to God by words counsel encouragement and example is counted as an enemy and such shall be punished at the day of judgement how much more they that have professedly hindred men from heaven what are those but Factors for the Devils Kingdom deep enemies they are to God that will not onely not serve him themselves but mislike and would hinder them that do like the Devil who fell himself and then would perswade man so to do that God might have no Creature to serve him He were an odde servant and whom his Master would assuredly call to an account who neither would work nor suffer his fellows The conversion of a sinner makes the Angels rejoyce therefore the putting them from God makes them heavy and the Devils merry He that converts a sinner saves a soul as he that puts men from God destroys them Besides whatsoever is either done or said against any of Gods children it s accounted as done to God himself and if they that have done them no good shall be condemned much more they that have injured them 1. Let those repent in time that are guilty this way else they shall be called to a reckoning when they have forgot it and where shall they appear when God shall come to judgement O they shall wish the hills to fall on them It s a fearful thing to fall into his hands he is a consuming fire wo unto them if his wrath be kindled but a little They that have not been helpers of the servants of God have a fearful answer to make what have they then that have misused them assuredly a deep place in hell 2. Let all take heed that they never give their tongues leave no nor move their lips against a childe of God as to mock them revile them term them precise fools humerous people Puritans c. Do it not on any ground for lightly God suffers not such to go unbranded even in this life but to be sure there 's a day they shall not escape 3. This may well stay the mindes of God servants not onely not to be discouraged but to persevere God will take their parts and right their wrongs their day is a coming when both before Angels and men they shall be arraigned convicted and condemned and we shall lift up our heads and receive our full reward It would be no small comfort and encouragement to us if we would thus live by faith Ver. 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the Spirit HEre he returns to his former matter his Exhortation to Sanctification pressing the same by another reason from the end of the Gospel and the preaching thereof that wheresoever and whensoever it hath been preached this hath been the end thereof to bring men to Sanctification and holiness of life to dye to sin and live to God by the Spirit of grace By Gospel we are to understand Christ Jesus and the onely way of salvation by him By Dead we are to understand their forefathers that lived before Christs coming who were then dead when the Apostle spake this not that the Gospel was preached to them when they were dead but when they lived here By being judged according to men in the flesh understand dying to the flesh namely the lusts and corruptions of their sinful nature As by living according to God in the Spirit to live a spiritual godly life to Gods liking by his regenerating sanctifying spirit For this cause was the gospel preached also to them that are dead Here note That the gospel was preached before Christs time as to Adam in Paradice so to Abraham so to those under the Law in their Sacrifices Washings Sacraments c. See Gen. 3. 15. Joh. 8. 50. 1 Cor. 10. 3 4. Heb. 11. Those then and we now are saved by one the same Christ He is the Way the Truth and the Life Yesterday and to day and the same for ever There was never but one Covenant since the Fall God never altered his minde The distinction of old and new is not in respect of substance but of the maner of Administration to them more darkly to us more clearly
such a destruction and desolation as hath been of some particular Cities and Nations nor a destruction of some Creatures in all places as was in the Flood but the end of all things that is All things shall come to that end that God hath appointed them to come to many and most Creatures to an utter end the heavens and earth to be purged by fire men and women not to come to an utter end but to live immortally in joy or wo but to be at an â—nd for living here so that as the world had a beginning it shall have an end the same God that created it shall destroy it Is at hand That is draweth near therefore these are called the last times and the Apostle saith Time is short and That upon them the ends of the world were come Obj. How could this be true that it was near when now 1600 years are past since and yet it is not come did the Apostle speak as he thought or onely to scare the people Answ. He spake as he was perswaded and that truly 1. Either in respect of the times before Christ it was nearer then to those under the Law or 2. In respect of God to whom 1000 years are but as one day or 3. In respect of eternity a thousand years are nothing to the time to come which is for ever it s as little as a drop of water to the whole ocean Sea Obj. But did the Apostle think that it was thus far off and should last thus many years as it hath since he spake this A. It s likely he thought it nearer for Christ Jesus being come and all the Prophesies of him fulfilled the Gentiles called and the mystery of iniquity begun already to work why might he not think this and though some things were yet to be accomplished touching the calling of the Jews yet might he think that that might quickly be dispatched Howsoever that that time was the last time they knew and that God would never speak after any new maner to his Church as he had done before from time to time and the Apostle Paul though he would often signifie the end to be approaching yet he knew it was not to be by and by but that some things must first fall out though haply he conceived that the same might have been dispatched in lesser time then it hath been But we have the advantage of them because we have the Book of the Revelation left to the Church by the Ministery of John the last living Apostle containing things to come from that time till the worlds end whereof many things be already accomplished which makes the Book more lightsom other things are yet to come touching the ruine of Antichrist calling of the Iews destruction of the Turks but in what time the Lord will finish these things we know not What if the day be yet some scores of years off yea some few hundreds as we may well think that is the utmost is it not then near by It was near in the Apostles time much nearer now then began the last time now is the end thereof But that is not so much the force of the Reason as this That we live in the last times nearer the worlds end then our Forefathers before Christ therefore ought to minde earthly things less and seek more after heavenly and lead an holy and godly life But say the day of Judgement were not so near as it is yet every of our particular ends is at hand we know not how soon when where how to day or to morrow and that is to us as if the world were at an end for any use thereof and for our state it shall be with us at the last day as when we dye 1. This may provoke us to Sanctification and a godly life seeing we live in the clearest times when the last day draweth near They that lived long ago were to live godly much more we having so short a time we must so live that when our Master cometh he may finde us so doing If death or judgement take us in our sins how miserable is our condition 2. It may reprove such as so live here as if here they were to live for ever eating and drinking and beating their fellow-servants c. others also that go on carelesly either making no profession or contenting themselves with a shew thereof as the five foolish Virgins every one must prepare himself that he may be found in peace at Gods coming 3. It may comfort the godly in bearing the Cross patiently yet a little while and we shall be in heaven from the same yea that day draweth near wherein God will be glorified in the sight of all his enemies See Phil. 4. 5. Heb. 10. 36. James 5. 8. 4. We should not set our mindes on these transitory things but on them that endure for ever The things of this world are vain uncertain perishing the world it self shall be consumed and our selves be most frail of all we must therefore be sober in seeking these earthly things laboring after grace life everlasting and the means thereof Be ye therefore sober Now of particular duties one helps another The former reason strongly enforceth these duties From the coherence note 1. That as before he exhorted to Sanctification in general so he doth now in particular for we are subject to deceive our selves Many be good in the gross not so in particulars they think they love God above all and their neighbors too and that they live holily but come to particulars it s nothing so 2. That as he forbade the forementioned lusts and vices so he now exhorts to the contrary duties the one must not be without the other see Acts 26. 18. In particular we are to be sober both in the use of riches and in the use of pleasures but of this last with the appurtenances thereof Meat Drink Apparel Recreations we shall speak afterward For sobriety in Riches Riches as Gods creatures be good in themselves and promised by God to his servants as blessings nay given to some of them as blessings as to Abraham Isaac Jacob Job c. They are encouragements to duty and well-doing and may be great helps and furtherances to us in and unto many good duties and that both towards our selves for we may spend the more time and have more freedom about matters of our soul and to others in shewing liberality and mercy and to the children of God that use them well they are as pledges of better and everlasting good things as Canaan was to the godly Jews a type of heaven But it may seem needless to speak of the goodness of riches seeing most men count them the onely good but the truth must be taught we speak of the things themselves yea some have utterly hated them as evil as Crates and among the Papists there be some that profess voluntary poverty
they are so toiled by the world that they sleep thereat or if they do hearken they do but mock at least go not away much the better their mindes being all the while ranging and they hearing onely as one in a dream Hereby also they neglect prayer and are either kept from the Sacrament or come prophanely hereby also do they infinitely break the Sabbath as in buying selling riding talking of worldly matters c. Thus also many Parents through niggardliness spoil their children for want of education Migistrates take bribes to prevent Justice Ministers ingross livings people pull away their Ministers maintenance servants deceive their Masters Princes pole their Subjects and Subjects withdraw their taxes and dues from them Through this many lose their lives as Naboth There 's much contention both within doors and without for trifles so many women prostitute themselves and their husbands wink thereat because of advantage and many to avoid charge which as they think would come by marriage live in uncleanness From hence also what cousenages and deceivings do arise in buying selling letting hiring borrowing lending partnership c. what simony sacriledge bribery usury c how also are lyes multiplyed hereby and how many Tale-carriers are there meerly for this respect yea there 's no villany in this world so odious to God and man which through covetousness men will not commit and therefore it was no wonder that David prayed that his heart might not be enclined hereto O what a folly and madness is it for men to seek so greedily after these things which yet oftentimes are the further from them but admit thou obtainest them are they able to purchase for thee a pardon of thy sins Can they pacifie Gods wrath Can they prolong thy days one hour Doth thy Salvation stand in these mayest thou not soon be deprived thereof Shalt thou tarry long with them Is there not vexation in them If thou shouldest long enjoy them yet having no grace in thy heart no assurance of Gods favor no hope of a better life wo unto thee and yet this is the state of thousands They only minde earthly things having no regard of Heavenly or Spiritual Grace and so living here basely for a while without enjoying the benefit of that they have they are at the length snatched away and then the world strives for their goods and the Devil for their souls As an Ass that caries Plate all day at night is turn'd into a foul stable or bare Pasture to nob on Thistles and that with a galled back so are they turn'd out with a galled and guilty conscience and a soul laden with innumerable sins and so sink down to Hell there to be for ever and ever Art thou guilty hereof Repent endeavor to see thy folly confess cry to God make restitution of that which thou hast taken unjustly seek for pardon for grace for sanctification O that it might be said to thee as to Zacheus This day is salvation come to thy house Art thou free of this poyson beware thou beest not tainted herewith of all evils its the most dangerous and damnable and most hardly rooted out Esteem of these things as they ought but chiefly labor for your part in those true riches which shall never be taken away It s the fault of Christians that they seek the world too eagerly and neglect many good duties for it run into unwarrantable courses are unquiet contentious c. whereby they make themselves and their Profession to be ill spoken of O how ill doth this beseem Christians which have God to be their Father and Heaven for their inheritance and portion Fye upon it Is this to behave our selves Pilgrim-like we should carry our selves so moderately in these things that we may make the world see and say we have riches that they know not of as our Savior said He had meat his Disciples knew not of we must labor to grow in grace and covet the best things For the second part of sobriety which is in the use of riches when we have them it hath relation either to our minde when we esteem of them or our practice when we employ them as God requires 1. We must esteem of them but as they are and not set our mindes overdeeply on them as if the having of them were our happiness the want of them our utter misery Neither must we think the more highly of our selves because of them for goodness is that onely which makes us of account with God and good men when we go down to the grave we be all fellows nor ought we to trust in them as though they could be a Castle and Tower against whatsoever may come upon us Plague War Famine c. This is the common sin of the world yea even Gods Servants may partly perceive that their hearts rise as their wealth encreaseth O its hard for a man to keep down his heart that it swell not Nor must we be excessively loath to part with them when God sees it good nor cast down when we have any loss as if we had lost happiness O how many are thus grieved which were never grieved for their sins nor wept for fear of Gods wrath and condemnation we should grieve indeed for our sins or if we do not feel Gods favor or observe any decay in our love to God and goodness but not as worldly losses especially enjoying Gods favor and having through Christ an assured hope of a better life 2. We must employ them as God requires and that both on our selves and others our selves and ours For he that provides not for himself and his family is worse then an infidel and Solomon saith It s a good and comely thing for a man to take part of that God hath given him Jacob after he had served Laban many years began at the length to think of his own house But what base misers are they that cannot afford themselves or theirs necessaries in food and raiment They are diseased with an evil sickness They are Thieves to their backs bellies families neither are those prodigal rioters in a better case which waste and consume all in sports company keeping and belly-cheer they rob their wives their children their friends the poor and usually dye in the Goal leaving their children to misery Others as upon the worship and service of God and maintainance of the Gospel and Ministers thereof for the good of our own souls So upon the King and Commonwealth under whom we enjoy Peace and the Gospel as also upon the Poor especially the Saints See Deut. 15. 10. Psal. 37. 25 26. Psal. 112. Prov. 11. 23. Matth. 5. Luke 14. Heb. 13. And this we must do not onely of our superfluity but in some cases even of our necessity of our very Lands we are not Lords of our goods but Stewards for which we must be countable to our master This rebuketh those