Commentary on Hebrews

§. 16. Of Hospitality to be shown by the meaner sort.

THe Hebrews were at this time in a low and mean estate, for they had been persecuted and spoiled of their goods, Heb. 10. 38. yet are they not exempted from this duty. The widow that is commended for entertaining Elijah, had but little left her, 1 King. 17. 12. The widow that was to be commended for lodging strangers, (1 Tim. 5. 10.) cannot be imagined to have been a rich widow: Nor she of whom Christ testified that of her penury she cast in all the living that she had, Luke 21. 4. The Apostle testifieth of the Churches of Macedonia, that in a great trial of affliction they sent relief to the Jews that were strangers to them: and that their deep poverty abounded unto the riches of their liberality, 2 Cor. 8. 1, 2.

Hospitality is of so large an extent, as the poorest that be may do somewhat therein. Hospitality compriseth under it, not only great gifts, liberal allowance, f •… ir lodging, rich clothing, high honor, gainful offices, and such like courtesies, fit for great men to give: but also a cup of cold water, (Matth. 10. 42.) guiding the blind, lifting up the •… ame, ( Job 29. 15.) yea raising up a strangers Ox or Ass ( Deut. 22. 4.) directing them to places where they may be harboured, soliciting others for them, visiting, advising, admonishing, comforting them, carrying ones self familiarly with them, giving them good words, and sundry other courtesies, which the poorest may show.

Besides, there are sundry privative duties, as forbearing to revile, to disgrace, to wrong, to vex, to oppress them, or to do any other unhospitall discourteous injurious act to them, Exod. 22. 21. & 23. 9. Deu. 24. 17.

It is therefore questionless a most undue plea which many poor and mean persons make for neglecting strangers altogether. Many deal with strangers as they who are not minded to contribute anything when a charitable collection is moved, they inveigh against the matter and motion: But their poverty and meanness shall not excuse them before God, who well knows wherein they fail of what they might and should do.

§. 17. Of receiving Angels unawares.

THe reason which our Apostle produceth to enforce the duty of hospitality, is taken from the benefit that followed thereupon. The benefit is thus expressed, thereby some have entertained Angels unawares. That this is here alleged as a reason is evident by this causal particle FOR. The reason is a forcible reason; for it showeth that they who performed this duty lost nothing thereby, but were much honored, and received a great blessing. To have Angels enter into ones house is an honor; and to bring such gladsome messages as they did was a blessing.

In setting down this recompense, the Apostle hath an especial respect unto two instances: one of Abraham, Gen. 18. 2. the other of Lot, Gen. 19. 1.

Angels came to both these in the appearance of men, whom they knew not; so as their hospitality was on no by-respect, but only for the duties sake. They saw such as they supposed to be men going on as in a journey, and thereupon entertained them.

The Greek word translated unawares, is oft attributed to such as know not those who do such and such a thing. It was at first concealed from Abraham and from L •… t, that they who came to them were Angels. Their act in entertaining such guests was like a fisher-man's casting a net into the water for fish: and instead of fish draweth up Pearls.

Obj. 1. It is said that Abraham bowed himself toward the ground before them, Gen. 18. 2. this was an act of Divine worship: for so is Divine worship set out. Thereupon it is inferred that he knew them to be more then men. For Divine worship is not to be yielded to mere men, Act. 10. 25, 26.

Ans. Civil obeisance is also set forth by that phrase, for Abraham bowed himself 〈◊〉 the people of the land of Heth, Gen. 23. 7. But that he did in testimony only of civil reverence.

Obj. 2. Abraham styleth one of them Lord, v. 3.

Ans. It is probable that one of them appeared in a more eminent habit and in greater Majesty then the other; so as he might take him for the chief: and thereupon in special direct his speech to him: But he doth also show like courtesy to them all, v. 4, 5. The title Lord is in the Hebrew a title given to men frequently, as v. 12. it is applied to Abraham himself by his wife Sarah.

Obj. 3. The title Jehovah is given to one of them, v. 13.

Ans. One of them might be and indeed was the Son of God, true Jehovah, the second person in sacred Trinity. But Abraham at first knew not so much: The other two were true Angels, who afterward went to Lot; for there came but two to him, Gen. 19. 1. It is said that the men turned their fac •… s from thence and went toward Sodom: but Abraham stood yet before the Lord. Those two men were two of those that came to Abraham, Gen. 18. 2. and afterward went to Sodom, Gen. 19. 1. The third of those that came to Abraham was the Lord the Son of God before whom Abraham stood. At first Abraham knew them to be no •… there then men; nor yet Lot: yet afterward both of them knew them to be Angels.

Obj. 4. This entertaining of these Angels was extraordinary. We read not the like at any other time. What motive then can that be to us that can expect no such thing?

Ans.

• 1. The Apostle intends not that all should expect the same, for he saith not, all entertained; but some.
• 2. God can do the like again, if he please: There is no restraint to the Lord.
• 3. The argument follows from the greater to the less. If God sent such extraordinary guests, surely he can send such ordinary guests as will be worth entertaining. Such an argument an Apostle useth to stir us up to pray in faith, for Elijah prayed that there may be no rain; and again that there might be rain; and he was heard in both: Therefore we may believe that God will hear us in ordinary matters.

This instance giveth evidence of God's high account of this duty of entertaining strangers: in that once and again he sent Angels to such as were ready to perform the duty. From therefore we may infer, that God well liketh and approveth this duty: and that he will some way or other recompense the same. This is the main scope of the Apostle.

§. 18. Of the blessings which Angels have brought to Saints.

WEll may it be inferred from the Apostles argument, that a friendly entertaining of strangers shall not be in vain. To prove this point the more fully, I will endeavor to clear two points.

• 1. That Angels when they came to Saints brought special blessings to them.
• 2. That hospitality hath been recompensed with many singular blessings.

For the first,

• 1. The Angels that came to Abraham brought a most gladsome message to him, namely that he should have a son by Sarah his wife, Gen. 18. 10. There could not have been brought a more welcome message to him, as appeareth by the answer which he gave to God when he made an especial promise to him: His answer was this, What wilt thou give me seeing I go childless? Gen. 15. 2.
• 2. The Angels that came to Lot delivered him from the destruction of Sodom, Gen. 19. 16.
• 3. The Angel that came to Hagar brought a very gladsome message, Gen. 21. 17, &c. So to Moses, (Exod. 3. 2.) and to Gideon, (Judge. 6. 11.) and to Manoah, (Judge. 13. 2.) and to Elijah, (1 King. 19 5.) and to Daniel, (Dan. 6. 22.) and to Zechariah, (Zech. 1. 9.) and to Zacharias and the Virgin Mary, (Luke 1. 11, 26.) and to the Shepherds, (Luke 2. 9, 13.) and to Joseph, (Matth. 2. 13. 19.) and to Christ, (Luke 22. 43.) and to the Apostles, (Acts 1. 10. & 5. 19.) and to Peter, (Act. 12 7.) and to C •… rnelius, (Act. 10. 3.) and to Paul, (Act. 27. 23.) and to John, (Rev. 1. 1.) By all these it appeareth that this particular blessing noted by the Apostle was no small one.

§. 19. Of the 〈◊〉 of Hospitality.

TO amplify the Apostles motive taken from the entertaining of Angels, it will not be am •… sse to add other special recompenses of hospitality registered in sacred Scripture.

• 1. Rebeccahs hospitality was rewarded with precious gifts and a good husband, Gen. 24. 22, 49.
• 2. Laban's hospitality was recompensed with a good servant for himself, and a good husband for both his daughters, Gen. 29. 27. & 30. 27.
• 3. Revels, with a good servant for himself, and a good husband for his daughter, Exod. 2. 21.
• 4. Rahab's, with preservation of herself and kindred from a common destruction, and with a great marriage, Josh. 6. 22. Matth. 1. 5.
• 5. Boaz, with a good wife, Ruth 3. 2, &c.
• 6. Abigail, with a good husband, 1 Sam. 25. 39.
• 7. David, with a discovery of his enemies, 1 Sam. 30. 11.
• 8. The widow of Sarephath, with preserving and increasing her meal and oil in a great dearth: and restoring her son to life, 1 King. 17. 16, 23.
• 9. The Shunamite, with giving her her son, and restoring him to life, 2 King. 4. 70, 36.
• 10. The Disciples, with entertaining Christ, Luk. 24. 32.
• 11. Lydia's and the Jaylours with the salvation that was brought to their house, Acts 16. 15, 33.
• 12. Gaius, with an honorable testimony, Rom. 16. 23. 3 John. 1, 5, 6.
• 13. Onesiphorus, with Paul's prayer, 2 Tim. 1. 18.
• 14. The Barbarians with cure of their sick bodies and souls, Acts 28. 9.
• 15. The greatest recompense of all is that recompense which Christ giveth at the day of judgment, Matth. 25. 34, 35.

All these give evidence of the notice which God taketh of those which set themselves to do what he requires, and of his approbation thereof.

He also gives proof of the goodness, kindness, bounty, and other like gracious properties of God in not suffering good things to pass away without a recompense, Psal. 62. 12.

Hereupon the Apostle saith that whatsoever good thing any man doth, the same he shall receive of the Lord, Eph. 6. 8.

It is therefore a strange conceit of men to think that all that is bestowed on strangers is lost; and thereupon omit many fair opportunities of bringing manifold blessings to themselves.

For our parts we have just cause to judge, that as in other works of mercy, so in this, what is given is as seed sown, which will bring forth in 〈◊〉 season a plentiful crop.

§. 20. Of God's giving more then expected.

THat which the Apostle says of their receiving this blessing unaware •… , gives us to understand that men in the good things which they do, oft receive more from the Lord then they looked for. Whereas it is said that the •… ing asked life of God, it is added that God gave it him, even length of days, and that forever and ever, Psal. 21 4. And where Solomon asked wisdom of God sufficient to govern his people, God gave him so wise an heart that there was •… one like him before him nor after him: Yea he gave him also that which he 〈◊〉 not, both riches and honor, &c. 1 King. 3. 12, 13. So where Hanna desired a son of God, God gave her three sons and two daughters. Ruth •… ccompanieth her poor mother in law for the true Religion sake, and unawares 〈◊〉 meeteth with a great Prince of the Tribe of Judah to be her husband: as from her, though an alien, descended the Messiah, Ruth 1. 16, 17. & 〈◊〉 13. Matth. 1. 5. Saul goeth to a Seer to inquire after his fathers Asses, and 〈◊〉 heareth news of a Kingdom intended to him, 1 Sam. 9. 6, 7. & 10. 1. 〈◊〉 to give a proof parallel to this of my Text, yea far exceeding it, the Disciples that constrained a stranger, as they thought, to abide with them, entertained 〈◊〉 Lord Jesus unawares, Luk. 24. 29.

God doth thus exceed in his remuneration, to give evidence of his free grace and bountiful mind. To give what is not so much as thought on, argueth free grace. To give above expectation, argueth bounty.

What an encouragement is this for a Christian cheerfully to do his duty, and constantly to go on therein, referring the issue to God. He may do more then is desired, or expected, yea or thought on. For he is able to do exceeding abundantly, above all that we ask or think, Eph. 3. 20.

§. 21. Of applying to ourselves rewards given to others.

COncerning the persons that unawares were thus recompensed, they are thus set down, some. Hereby the Apostle himself infers that everyone who performed that duty received not that particular recompense; yet he sets it down as a motive unto all. For all may be encouraged by that recompense which is given to some only.

This kind of argument is oft and much pressed in the New Testament: In the inference which this Apostle makes in the beginning of the sixth verse of this Chapter. Concerning God's imputing righteousness unto Abraham, who believed, the Apostle infers that it was not written for his sake alone: But for us also, to whom it shall be imputed, if we believe, Romans 4. 23. 24.

From God's delivering Lot out of Sodom, when it was consumed with fire, the Apostle maketh this conclusion, The Lord knoweth how to deliver the godly, &c. 2 Pet. 2. 9.

This Apostle having set down the many great rewards which God gave to the •… aith of his servants in the 11 ^th Chapter of this Epistle, maketh this inference, Wherefore let us run with patience, Heb. 12. 1.

On this ground Saints of old pleaded for themselves God's former dealings with others: as Psal. 22. 4, 5. 2 Chron. 20. 7. Nehem. 9. 10. God's blessings on some are evidences of his good will; of what is pleasing to him, and what he approves. For did he not approve such and such things, and were he not well-pleased with them, certainly he would not bestow blessings on the performers thereof, in reference to the doing of them. Now God is ever of the same mind, ( Job 22. 13. Malachi. 3. 6.) what once he approveth he will ever approve: and what he approveth he will assuredly recompense.

This assuredly is the best and most proper use that we can make of God's former gracious dealing with Saints, registered in sacred Scripture: namely to apply them to ourselves, and to be encouraged thereby to go on in such courses as they did: resting on this that God approves us therein: and that he will recompense us some way or other.

They who read the acts of Saints, and God's goodness to them, as mere histories of things done in former times, and apply them not to themselves, fail of the best use to be made thereof.

Wherefore to make a right use of the Scriptures, observe these few Rules.

• 1. Exercise thyself in God's Word by reading and hearing it frequently, diligently: that thou mayest be well acquainted with the very letter and history of the Scripture.
• 2. Use all means to get understanding of the true sense and meaning thereof. For this end, Prayer, Meditation, Conference, and diligent attending upon the public Ministry are good helps.
• 3. Believe what thou conceivest to be the true sense and intent thereof.
• 4. Apply it to thyself so far as thou conceivest it any way belonging to thee: For whatsoever things were written before time, were written for our learning, that we through patience and comfort of the Scriptures might have hope, Rom. 15. 4. This is a great point of prudence. The life, the power, the profit of the word consisteth herein.
• 5. Be a follower of those who are therein approved, so far as that which they did may concern thee.
• 6. For thy farther encouragement well observe all the effects and fruits that followed upon God's approving them.

§. 22. Of the Resolution of the 2 ^d verse of Heb. 13.

THe sum of this verse is, A Christians respect to strangers.

Two points are considerable hereabouts.

• 1. The inference of this verse upon the former: For it is a particular exemplification of the former, both in the duty of love, and also in the person, brother.
• 2. The substance of the duty.

Herein two points are to be noted.

• 1. The manner of propounding the duty, in this phrase, Forget not▪
• 2. The matter whereof it consisteth.

About the matter is set down,

• 1. The duty itself.
• 2. A motive to enforce it.

About the duty,

• 1. The persons to whom it is enjoined are implied, namely all to whom he wrote.
• 2. The kind of duty. Herein observe,
  • 1. The persons to whom it is to be performed▪ strangers.
  • 2. The manner of performing it, with friendlinesse.

The motive is,

• 1. Generally intended in this particle, FOR.
• 2. Particularly exemplified: wherein is expressed,
  • 1. The kind of recompense, Angels came to them.
  • 2. The ground thereof, God's special providence, unawares▪
  • 3. The persons recompensed, some.

§. 23. Of the Instructions raised out of Heb. 13. 2.

I. GEnerals are to be exemplified by particulars. The Apostle exemplifieth that general rule of brotherly love by this particular of hospitality.

II. Strangers are brethren. The Apostle giveth this instance of strangers to show who are to be accounted brethren; and to whom brotherly love is to be shown.

III. Men are prone to neglect strangers. The manner of setting forth the duty under this phrase, forget not, implieth as much.

IV. Strangers are to be regarded. This is the very substance of the duty here enjoined.

V. Hospitality is a bounden duty. This is to entertain strangers.

VI. Friendlinesse to be manifested to strangers. The notation of the Greek word declareth as much.

VII. The meanest may and must show courtesy to strangers. This I gather from the persons to whom he enjoins this duty.

VIII. Hospitality shall be recompensed. This particle For, intends a recompense.

IX. Angels come to Saints with a blessing. To this end mention is here made of Angels coming to Saints of old.

X. God's remuneration exceeds man's expectation. Those Saints to whom Angels came did not think of such guests. They entertained them unawares.

XI. Rewards given to some are encouragements to all. For this very end doth the Apostle produce a recompense which was made to some.

§. 24. Of remembering others affliction.

ANother exemplification of that general grace of brotherly-love, is compassion towards such as are in affliction.

Before this the Apostle premiseth such an item as he did before the former verse. 2. Only that was negative, Forget not: This affirmative [ remember. ] Both import one and the same thing. See §. 12. & 90. See also Chap. 2. §. 55.

The word here [ remember ] compriseth under it all kinds of duties that are to be performed to such as are in any affliction; as to pray for them, to visit them, to comfort and encourage them, to relieve them, to do what we can for their ease, release and liberty, to stir up others to do them good.

This word remember is here the more fitly used, in that remembrance of ones misery, stirs up bowels of compassion, and puts men on to afford all manner of succor.

This is laid down as the ground of the compassion which God showeth, where it is said, That God had compassion of his people; The ground thereof is thus set down, For he remembered that they were but flesh, Psal. 78. 38, 39. And again, The Lord pitieth them that fear him; for he remembereth that we are dust, Psal. 103. 13, 14. This is spoken of God after the manner of man.

On this ground Saints call on God to remember them, O remember that my life is wind, Job 7. 7. Remember that thou hast made me as the clay, Job 10. 9. Lord, remember David and all his afflictions, Psal. 132. 1. This is most properly true of man, when the Israelites remembered Zion in her affliction, then they prayed for her, Ps. 137. 1, &c. Lam. 3. 19, 20. Hereupon the Apostle being in prison calls upon those to whom he wrote to remember his bonds, Col. 4. 18.

Remembrance of a thing brings to our mind an Idea thereof, and doth set before us a kind of present view, and sight thereof; which cannot but work upon the affection, and cause compassion. Titus his inward affection was the more abundant towards the Corinthians, whilst he remembered them, 2 Cor. 7. 15. Remembrance of a case causeth a more serious consideration thereof. But that which is not remembered, is, as not known, and so not heeded nor regarded at all.

Surely this shows a main reason of men's neglect of such as are in any distress, and so remain in places, whether they who neglect them use not to come. Though, it may be, they formerly knew or heard that they were in such and such distresses: yet not remembering that they are so, they clean neglect them, Out of sight out of mind: Hence it comes to pass that clamorous and impudent beggars, who put men in mind of their miserable cases (though perhaps merely feigned) get more relief then such as are imprisoned, or otherwise more miserably afflicted, but out of sight.

It doth without question become Christians to be mindful of such as they have formerly known to be in any distress. For this end they ought

• 1 To be inquisitive after the state and cases of such as they have cause to fear or surmise that they are in any distress. When Hanani came from Judah to the place where Nehemiah was, Nehemiah was inquisitive concerning the Jews that had escaped which were left of the Captivity, Nehem. 1. 2. And being informed of their great misery, he put himself on to do the good that he did for them.
• 2. To visit such as they hear to be sick, in prison or any other like distress. This is commended in Onesiphorus, 2 Tim. 1. 16, 17.
• 3. Oft to relieve those that are in distress. Not to think it enough that they have once relieved them; if at least they long continue in their distress. Frequent doing of a thing will keep the occasion of it in mind and memory. Paul commendeth the Philippians, that they had sent once and again unto his necessity, Phil. 4. 16. And he exhorteth Christians, not to be weary in well-doing, 2 Thess. 3. 13. Gal. 6. 9. The foresaid Onesiphorus oft refreshed Paul, 2 Tim. 1. 16.
• 4. To be daily mindful of such in their prayers. This is an especial means to keep them in mind and memory, and to take opportunities of affording what needful succor they can unto them. S ^t Paul testifieth, That without ceasing he made mention of the Churches always in his prayers, Rom. 1. 9. So 2 Tim. 1. 3.

§. 25. Of Professors being bound as Malefactors.

THey who the Apostle here exhorteth us to remember, are said to be in bonds. This is the interpretation of one Greek word; which setteth out such as are fast bound by cords, chains, manicles, fetters, or any other like means.

It doth here comprize under it all such as are for the Gospels sake restrained of liberty: as are

• 1. Such as are imprisoned, as the Apostles were, Act. 5. 18.
• 2. Such as are put into the stocks, as a Prophet was, Ier. 20. 2.
• 3. They that are both imprisoned, and also put into the stocks, as Paul and Silas were, Act. 16. 24.
• 4. Such as are manacled and fettered in prison, as Peter was, Act. 12. 6, 7.
• 5. Such as are cast into a dungeon, as the Prophet was, Ier. 38. 6.
• 6. Such as are committed to a soldier or other officer to be kept safe, Act. 28. 16. or such as are any other way restrained.

These cannot help themselves: Therefore succor ought the rather to be afforded to them.

They whom the Apostle here especially meaneth, were Preachers and professors of the Gospel: and for the Gospel sake were so bound.

Malefactors use to be so dealt withal. They are kept fast that they might not make an escape; but be brought forth in due time to receive condign punishment. The Preachers and Professors of the Gospel deserved no such matter: neither was there any fear of their making any escape unduly; yet were they dealt withal as malefactors. This hath been more fully cleared on Heb. 11. 36.

§. 26. Of succouring such as cannot seek it.

THE Apostle doth the rather put those to whom he wrote in mind of such as were bound, and would have them to be remembered, because being so bound, they were not able to come themselves to make their case known to others.

All duties enjoined for their sakes who are restrained of liberty are so many proofs of the equity of this point: as to visit the sick, I am. 5. 14. or are in prison, in a dungeon, or any other place of restraint: or such as are lame, impotent, or any way unable to seek succor themselves.

Christ takes special notice of this kind of kindness to recompense the same, Mat. 25. 36.

For our Direction and Encouragement hereunto we have set before us:

• 1. The pattern of God himself. He offers and affords succor to such as seek it 〈◊〉 , Isa. 65. 1. Rom. 9. 30. This is set forth to the life in a Parable of a young child cast out and left succorless, Ezek. 16. 4, &c. Woe had it been with all mankind if God had not sought to man, before man sought to God. Man was so far from first seeking to God, as when God first sought to man, man sled from him, Gen. 3. 8. But we must be followers of God, Eph. 5. 1.
• 2. The example of the Son of God, who in the same manner doth good, as his Father doth, freely, of himself, before it be sought of him: even to such as neither did nor could seek it. When we were yet without strength, while we were yet 〈◊〉 , when we were enemies, when we were dead in sins, Christ shown mercy un •… us, Rom 5. 6, 8, 10. Ephes. 2. 1, 5. Christ professeth of himself, that he came to seek, and to save that which was lost, Luke 19. 10. This he exemplifieth in divers P •… rables, Luke 15. 4, &c. He first came to a people that sa •… e in darkness, Matth. 16. In the days of his flesh he went unto such as could not come to him, Matth. 8. 14. and offered relief before it was sought, Mat. 4. 32. John 5. 6. But the same mind must be in us that was in Christ, Phil. 2. 15.
• 3. We have also the examples of such as have herein been guided by the Spirit of God. When Abraham heard that Lot was taken captive, he used means to rescue him, though no mediation were used unto him for that purpose, G •… n. 14. 14. When 〈◊〉 heard of the great affliction and reproach wherein the Jews were, of his own accord he went to them and did great things for them, Neh •… m. 1. 4, &c. When Ebed-melech heard that they had put Jeremiah in the dungeon, he used means to get him out, I •… r. 38. 7, &c. I •… b was eyes to the blind, and 〈◊〉 to the lame, Job 29. 15. The Samaritan when he saw a man wounded, and half dead, he succoured him, Luke 10. 30, 33, 34. Now we must be followers of them that •… ollow Christ, 1 Cor. 11. 1.

If we be not thus minded, many may perish for want of succor.

Jeremiah might have perished if Ebed-melech had not of his own accord first afforded him succor.

This manner of being good giveth evidence, that a spirit of goodness is in us: and that we do good for goodness sake.

What may we now think of such as turn their eyes, ears and hearts from such as come to them, make known their cases to them, call and cry to them for help and succor? Job maketh a great complaint of the hard-heartedness of his friends to him in such a case, Job 19. 14, 15, &c. Such are worse then he that is said neither to fear God, nor regard man: and yet was moved by the importunity of a 〈◊〉 widow to succor her. The doom of such is expressly set down, Prov. 21. 13. and James 2. 13. They shall not be heard when they cry: but shall have judgment without mercy.

Surely their mercy is too too scan •… y, who extend it to none but to such as by importunate clamours do in a manner force it from them. Such mercy m •… y seem rather to be for their own ease, quiet, praise, or self-respect, some way or other, then for the Lord's sake, their brothers sake, or pity, mercy and goodness sake. What approbation, what remuneration can such look for from the Lord?

It will be our wisdom, and it is our duty to take notice of this extent of mercy: and thereupon to be ready to hearken to such motions as shall be made unto us for such as are far off: or to such as are in hold, or any way bound: or such as are sick, or maimed, or lame, or any way so distressed as they cannot come to us. Yea we ought to inquire after the estate of God's Church and people; and go to prisons, and visit the sick, and such as are any way impotent.

§. 27. Of making others distresses our own.

BOth to incite and direct the Hebrews about that duty of remembering them that are in bonds, the Apostle addeth this clause, As bound with them. This also is is the interpretation of one Greek compound word.

As an incitation it implieth a due consideration of our own condition, which is subject to the like case. For though at one time we be at liberty, and not bound; yet at another time we may be bound and restrained of liberty. Yea at that time wherein others are in bonds, we also might have been in their case. We therefore being by the Divine Providence free, ought the rather to succor them that are not free.

As it is a direction, it importeth a sympathy and fellow-feeling of others distresses: and that such an one, as if we ourselves were in the like distress: and thereupon so pitifully, and compassionately to deal with them, and for them, as it may be discerned, that we could not be otherwise affected in our own case; nor could do, or desire more to be done for ourselves.

Thus it setteth forth the manner and measure of succouring others, according to the tenor of the Law thus set down, Thou shalt love thy neighbor as thyself, Levite. 19. 18.

This point of succouring others, as if we ourselves were in their case, is much pressed in Scripture: as, in these phrases, Bear ye one another's burden (Gal. 6. 2.) Rejoice with them that do rejoice: and weep with them that weep. Be of the same mind one towards another, Rom. 12. 15, 16. So did he that said, I am as one that comforteth the mourners, Job 30. 25. And he that said, When they were sick, my clothing was sack •… loath; I humbled my soul with fasting, Psal. 35. 13. And another that said, Who is weak, and I am not weak? Who is offended, and I burn not? 2 Cor. 11. 29. In this respect it is said to these Hebrews, Ye became companions of them that •… ere so used, Heb. 10. 33.

God though he be not capable of any distress, yet setteth himself forth so affected, and so afflicted, with the distresses of his Church and children, as if he were in the like distress. For it is said of him, That his soul was grieved for the misery of Israel, Judge. 10. 16. And that his bowels were troubled, Jer. 31. 20.

Such a mind worketh compassion. So much this Apostle observeth, Heb. 10. 33, 34. And compassion puts on to afford all the succor that is needful. The compassion of Pharaohs daughter to do what she did to Moses that was cast out ( Exo. 2. 6.) And the Samaritan to do what he did to the man whom he found half dead, Luke 10. 33. It is oft noted, That Christ was hereby moved to afford that succor, which on all occasions he afforded, as Mark 1. 41. Matth. 14. 14. Luke 7. 13. Yea God himself is hereby said to be moved (But after the manner of man.) He being full of compassion forgave their iniquity, and destroyed them not, Psal. 78. 38. So 2 Kin, 13. 23. Deut. 30. 3.

S •… rely they who forget those that are in bonds, in prison, in danger, in captivity, or any other way restrained, do not consider that their own case might be such a case. They think another's distress concerns not them at all. They neglect them, because they forget them: They forget because they are not duly affected with their distress, as if it were their own.

Philosophers observe two extremes contrary to the duty here required:

One is, want of grief, or want of passion. This was their fault of whom the Prophet thus saith, They are not grieved for the affliction of Joseph, Amos 6. 6. The Church thus complaineth of such, Is it nothing to you all ye that pass by? Lam. 1. 12.

The other is, Rejoicing at others distress. Of such Job thus complaineth, Now am I their song, yea I am their by-word, Job 30. 9. And David thus, I was the song of the drunkards, Psal. 69. 12. And the Church in her affliction thus, I was their song all the day, Lam. 3. 14.

Against both these, severe judgments are denounced.

Against the former this, Therefore now shall they go captive with the first that go captive, Amos. 6. 7.

Against the latter this, Because thou hast clapped thine hands, and stamped with thy feet, and rejoiced in heart, with all thy despite, against the house of Isra •… l: Behold, therefore I will stretch out my hand upon thee, &c. Ezek. 25. 6, 7. and 35. 15.

The later of rejoicing at others miseries, is of the two the worst. The Psalmist maketh a direful imprecation against them, Psal. 35. 26. This was an evidence of su •… e and sore vengeance. For by an extraordinary and Prophetical Spirit he did it: and thereby declared what would fall upon them. So heinous a vice this is, as Job maketh an imprecation against himself, if he were guilty thereof, Job 31. 29, &c. It is expressly said by the Wiseman, That he that is glad at calamities shall not be unpunished, Prov. 17. 5.

It becometh us as we see or hear of any distresses of others, near or sar off, to lay them to heart, as if it were our own case, and answerably to do what we can for their good.

§. 28. Of the Extent of Charity.

TO the former particular object of mercy, such as are in bonds, the Apostle addeth a more general object, thus translated, Them which suffer adversity. This also is the interpretation of one Greek word, which properly signifieth to be evil entreated or afflicted.

This compriseth under it all kind of afflictions; whether they come immediately from God, as grievous sicknesses, torturing diseases, troubles of conscience, hardness of heart, or any other such sore afflictions: or mediately arise from man, as mockings, scourgings, divers kinds of death, concerning which this very word is used, and translated tormented, Heb. 11. 37.

All of both kinds require pity, compassion and succor.

This general is fitly added to the former particular, to show, that mercy must be extended to all kind of misery.

To this tends that indefinite charge, Give to him that asketh, Matth. 5. 42. which is set out by another Evangelist with a general particle, thus, Give to everyone that asketh, Luk. 6. 30. And do good to all men, Gal. 6. 10. These generals, as they include all persons, so all cases. So likewise doth the general object of mercy, expressed under these words flesh, neighbor, brother. Hide not thyself from thine own flesh (Isa. 58. 7.) that is, from any that is compassed about with mortal, frail, corruptible flesh as thou art. The wounded man that lay in the high-way was a neighbor to the Samaritan; (though he knew not whence he was) and thereupon he succoured him, Luke 10. 33, &c. More expressly is this extent of mercy set down by the number of seven and eight, that is, all that need and are brought to our knowledge, Eccles. 11. 2. That number of seven and eight is synecdochically put for all of all sorts. And likewise by the express distinction of persons that are to be succoured, as the Levite, the stranger, the fatherless, the widow, Deut. 26. 13. And by the several kinds of works, whereby mercy is manifested, as to give meat to the hungry, and drink to the thirsty: to take in a stranger, to clothe the naked, to visit the sick, to go to them that are in prison, Matth. 25. 35, 36. The object of mercy is not restrained to one kind of misery, need, or distress, but to all kinds.

The Rule of Charity is in three branches:

• 1. Our brothers necessity: in this respect it is said, That Christ healed them that had need of healing, Luk. 9. 11.
• 2. Our own ability. On this ground Christ adviseth to give alms of such things as we have, Luk. 11. 41.
• 3. God's opportunity: that is, When God by his Providence bringeth to my sight or knowledge such and such a distress, as in the case of the Samaritan, implied under this word, by chance, which noteth out God's secret Providence, Luke 10. 31.

All these three branches concerning the Rule of Charity, are thus joined together, Whos •… hath this worlds good (this shows a man's ability) and seeth (this pointeth at God's Providence) his brother hath need (this manifesteth a brothers necessity) John 3. 17.

We may from hence infer, That the mercy which by many is very highly esteemed, cometh short of the true extent of mercy, and is too too scanty.

Some particular instances hereof, are such as follow:

• 1. Some having a mind to build Alms-houses, hospitals, or other like 〈◊〉 of charity or piety, will do nothing to any in their distress upon conceit that that is enough for them to do. Such works rightly done are warrantable and commendable; but yet such as so carry the matter, may seem to be more vain-glorious then truly charitable.
• 2. The like may be said of such, as intending to leave a liberal Legacy to some College or Hospital, to maintain poor Scholars and impotent persons, neglect all other opportunities of showing mercy.
• 3. There be some that will be content to contribute some money to help those that are in distress: but utterly refuse to visit the sick, to go to prisoners, to take any pains about relieving others. Though the former ought to be done, yet the latter should not be neglected. Their Charity is too lazy a kind of Charity.
• 4. On the other side, There be others will take great pains in visiting prisoners, and sick folks, and with wholesome words will seek to comfort them that are in distress; but will not part with a penny to relieve any. This is too covetous a Charity.
• 5. There be that will much solicit others to be charitable, but do nothing themselves. This is a self-condemning Charity.
• 6. Of a contrary disposition are others, who will prosesse to do what they can themselves for relief of the distressed; but they will not stir up any others. This is an unneighbourly kind of Charity. If they think it a good duty for themselves to do, Why do they not also provoke others to do good, and to partake of the reward? Besides, this kind of Charity may prove too scanty, in that one alone cannot to purpose do that which by the help of many may be done. Many hands will lift up a heavy burden.
• 7. There be that say, They will pray for such as are in distress, but that is all which they will do. This is a disgraceful kind of Charity, it bringeth a reproach upon the profession.
• 8. Many that are bountiful to Friends and Kindred will do nothing at all to such as are strangers. This kind of Charity savoreth too much of self-love.

Thus some sail one way, some another, and thereby lose the glory of that which in part is well done: Like the King of Israel, who smiting his arrows on the ground thrice, and then staid, lost that full conquest over his enemies, which otherwise he might have got, 2 Kin. 13. 18, 19.

Let us that are charitably minded extend our charity to all sorts of persons, to all kind of cases, according to the Rule of charity before-mentioned. Thus shall we do the more good to others, and receive the more comfort to our own souls: neither will failing in one needful point take away the glory of all. Therefore as an Apostle adviseth to add grace to grace, (2 Pet. 1. 5, 6, 7.) So I advise in this case, to join to brotherly-love hospitality; to the succouring such as are restrained by sickness, imprisonment, bonds, or any other way. To these join distribution to the necessity of the Saints. Hereunto Intercession for the oppressed: consolation to the troubled in conscience, and finally prayer for all. For he that said of one work of Charity, Do this, said also of other works, Do this, and this also. What God hath joined together, let not man put asunder, Matth. 19 6.

§. 29. Of the meaning of this phrase, As being yourselves also in the body.

AS an Incitation and Direction to the forementioned extent of mercy the Apostle addeth this clause, As being yourselves also in the body. This is translated word for word, as it is in the original.

Some take it in the very same sense, as the former clause was [ As bound with th •… m ] and understand the principal Verb, as repeated in this clause, thus, Remember them that are afflicted, as if ye yourselves also were afflicted in the body. In this sense they take the word body synecdochically for the person: as if he had thus said, As if you yourselves also were afflicted in your own person.

This is a sense agreeable to the Apostles words; but not fully expressing the extent of the Apostles intent, and emphasis of his phrase.

• 2. Others by this phrase, being in the body, take a man's common natural condition to be meant, even a frail, weak, changeable estate, subject to all kind of mise •… ies, as others are, and thereupon thus set out the sense of the phrase, As being in the body of those that are afflicted.
• 3. There be that take the word body, mystically, for the mystical body of Christ: as if the Apostle had pressed the spiritual union of Christians under Christ their Head for a motive to work mutual compassion. And indeed it is a very forcible motive. It is plainly and pertinently pressed, 1 Cor. 12. 26.

Though in the general, the former clause [ As bound together ] and this [ As in the body ] may aim at the same scope: yet in particular they may be distinguished one from another, as the manner from the cause: the former especially setting out the manner, that is with much compassion and fellow▪feeling, As bound with them. The later leading us to a cause of mercy; even our common condition; being in the body as others; and also our spiritual union, being of the same mystical body.

§. 30. Of Compassion wrought by consideration of the common condition of all.

THe literal acception of this phrase, As being yourselves also in the body, doth show, that that common condition whereunto all are subject, should work compassion towards them which are in any adversity; in that we ourselves are also in the body, and are of such a constitution, as others are, subject to the like adversity. This doth the Apostle thus press, Restore such an one is fallen in the spirit of meekness, considering thyself, lest thou also be tempted, Gal. 6. 1. This is that thing which Job aims at, where he saith to his friends, If your soul were in my souls stead, I would strengthen you with my mouth, Job 16. 4, 5. Hereby he intimates to his friends that they might be in such a case as he was. 'It is oft pressed upon the Israelites, that they should remember that they were servants in the Land of Egypt, and that thereupon they should show mercy to servants, Deut. 5. 14, 15. And that they should not oppress a stranger, because they were strangers in Egypt, Exod. 23. 9. God made men subject to like infirmiti •… s that other are, to be Priests, that 〈◊〉 might have compassion on the ignorant, Heb. 5. 2. Yea Christ himself took on him not only the nature of our infirmities, but also the infirmities of our nature, that he might be a merciful High-priest, Heb. 2. 17. & 4. 15.

• 1. The common condition of mankind makes a man more sensible of others miseries; and that by experience of his own.
• 2. It convinceth him of that need wherein he himself may stand of others help. For thereby he knows that his own state is alterable, and that he may be afflicted and distressed, as now he seeth another is, who is of the same mould and temper; of the same profession; who hath the same enemies; and is subject to the same temptations. Hard-hearted men who are no whit moved at the cases of such as are in distress, do little think that they themselves also are in the body; that they are subject to such distresses. They provoke God to bring them to the like, or to a worse distress; and to harden the hearts of others against them; that by experience they may learn how ill it becometh him that is in the body to be unmerciful to them that are in distress. Severe and just judgment against such, is thus denounced, He shall have judgment without mercy, that hath shown no mercy, James 2. 13.

But what may be thought of them who having been in the same distress wherein they see others to •… e, have no bowels of compassion, nor any ways afford any succor, or comfort unto them? This was it for which N •… hemiah was very angry at the Nobles and Rulers of Judah, that being themselves redeemed from slavery, did sell their brethren, Neh. 5. 6, 7, 8. Because the children of Israel had been freed out of the Land of Egypt, where they were in bondage, in memorial thereof, God ordained a Law that such Israelites as had been sold unto any of their brethren, should in the seventh year go out free, Deut. 15. 12, &c. Now because in Zedekiahs time they did not show this mercy to their servants, God threatened to give them into the hand of their enemies, Ier. 34. 20. The servant that had a debt of ten thousand talents forgiven him, because he forgave not his fellow servant a debt of an hundred pence, was delivered to the tormentors, Matth. 18. 24, &c. Learn we therefore to be otherwise minded.

§. 31. Of the sympathy of the Members of Christ's mystical Body.

THe mystical sense of this phrase [ As being in the body ] showeth, that the mystical union that is betwixt Christians, should work a mutual compassion in Christians upon one another's distresses. For if one member suffer all the members suffer with it, 1 Cor. 12. 26. Thus was Nehemiah affected and afflicted with the affliction of those that were at Jerusalem, Nehem. 1. 3, 4. The Apostle in relation to the Members of the mystical body, saith, Who is weak, and I am not weak? Who is offended, and I burn not? By this sympathy upon the distresses of the members of Christ we gain assurance to our own souls, and give evidence to others, both of the reality of our union with others of that mystical body; and also of our persuasion of others with whom we sympathize, that they also are members of the same body. For it is a work of the same Spirit; as a sympathy of natural members is an evidence that they are all animated by the same soul.

By this sympathy we shall be also induced to be helpful one to another, and so by consequence to the very body of Christ.

What now may be thought of such as are no whit at all moved with the afflictions of the Church of Christ: or of the particular members thereof? Are they knit together by the same Spirit? then the Spirit of Christ may be thought to have less efficacy to work on the spiritual members of Christ's body, then the soul of man to work on the members o •… a natural body: For these do always sympathize, 2 Cor. 12. 26.

The best that can be judged of such hard-hearted Christians, is

• 1. That they err in their judgments about others, not thinking them to be true members.
• 2. Or that the flesh that remains in them, and the corruption thereof stupifieth their spiritual sense.
• 3. Or that the Spirit of Christ, some way or other provoked, with-draweth his effectual operation from them.
• 4. Or that they themselves are no true members: but by an outward profession make a mere show thereof.

Something or other is much amiss in them.

To prevent or redress such hard-heartedness, these Rules are carefully to be observed:

• 1. Let such as profess themselves to be members of the mystical body, be indeed and in truth such, as they profess themselves to be: or else cease to profess what they are not: that so there may not be expected of them that which in vain will be expected.
• 2. Let them judge of other Professors according to the Rule of love; which is to think the best, and hope the best, to interpret all things in the better part. See §. 7, 9.
• 3. Let them take heed of grieving the Spirit of Christ ( Ephes. 4. 30.) lest •… e with-hold his operation, and with-draw that efficacy which he manifesteth in others.
• 4. Let them do what they can to suppress the remainder of corruption in them, that it carry not too great a sway, and make them neglect such duties as otherwise they should and would do.
• 5. Let them quicken up their own spirits hereunto: and in case of spiritual senselessness, thus reason with their own spirit, and say, How is it, O my Soul, that thou art thus senseless? Shall every member of a natural body be more sensible of the case of another member then thou art of a member of Christ's body? By arguments labor to convince thy soul that such a disposition is very much unbeseeming thy holy profession.

§. 32. Of the Resolution of Heb. 13. 3.

THe Sum of this verse is, A Christians Compassion at others misery.

Here are offered two parts:

• The first concerneth such as are restrained.
• The other such as are any way afflicted.

In the former is set down,

• 1. The Duty to be performed.
• 2. The Manner of performance, As bound with them.

In setting down the Duty, two things are expressed,

• 1. The Act, wherein the Duty is performed, Remember.
• 2. The Persons to whom it is to be performed, Them that are in bonds,

In the later the Act is understood, and two other points are expressed,

• 1. The Object or Persons that are to be succoured.
• 2. The Motive, in this phrase, As being yourselves also in the body.

This may admit a literal interpretation; and imply a like common condition with others.

Or it may admit a mystical Interpretation; and imply the near Union of the Members of Christ's mystical body together.

§. 33. Of the Instructions arising one of Ver. 3.

I. COmpassion at others miseries, is a fruit of brotherly-love. This I gather from the Inference of this verse upon the first verse, wherein brotherly-love is required.

II. Others in distress must be remembered as well as strangers. This I collect from the Apostles adding this exemplification of brotherly-love to the other about strangers.

III. Mindefulnesse of others misery causeth mercy to be shown to them. The word Remember intends thus much. See §. 24.

IV. Saints are oft used as malefactors. They were Saints whom the Apostle saith here were in bonds; And malefactors use to be in bonds. See §. 25.

V. Succor must be afforded to such as cannot seek it. They that are in bonds cannot go to seek succor, yet they must be remembered. See §. 26.

VI. The cases of the distressed are to be made our own, We must remember them that are bound, as if we ourselves were also bound with them, and so in their case. See §. 27.

VII. Mercy is to be extended to all kind of misery. They which suffer any adversity are to be remembered, as well as they who are in bonds. See § 28.

VIII. Mans common condition is a ground of mutual compassion. This phrase, As being yourselves also in the body, in the literal acception of the words intendeth so much. See §. 30.

IX. Spiritual unity should work sympathy. This is inferred from the mystical sense of these words, As being yourselves also in the body. See §. 29, 31.

§. 34. Of this phrase, Marriage is honorable.

FRom the duties which are to be performed to others, the Apostle proceedeth to such as concern themselves: and declareth such duties as grace their profession, together with the contrary vices which disgrace the same.

The first grace that he commends is Chastity, comprised under the means of preserving it, which is, Marriage. This the Apostle here highly commendeth.

Of Marriage; I have largely treated in Domestical Duties, Treat. 2. Part. 1. §. 1, &c.

Marriage is here commended by the honor thereof, Marriage is honorable.

The Greek word signifieth that which is of high account or esteem.

It is attributed sometimes to Persons. For where it is said that Gamal •… el was had in reputation (Act. 5. 34.) The Greek useth the same word that is here translated honorable.

Sometimes also it is attributed to things; as to the fruit of the earth, I am. 5. 7. and to such stones as of all earthly things are most valuable; called precious stones; and joined with silver, gold, pearls, and other things of great worth, Revel. 18. 12. yea it is attributed to Divine Promises (2 Pet. 2. 4.) And to Christ's blo •… d (1 Pet. 1. 19.) In all these places it is translated precious.

This word being thus applied to marriage, showeth that it is an estate highly to be accounted of, and in that respect styled honorable.

In what respect Marriage is honorable hath been distinctly shown in the foresaid book of Domest. Dut. Treat. 2. Part. 1. §. 23, &c.

The Verb [ 18 ] in the original is not expressed word for word, it is thus, Marriage honorable. Hereupon some understand a Verb of the Imperative mood, which implieth a charge, but that is not so fitly understood.

• 1. It is most usual in Greek, when the Verb is not expressed, to understand the Indicative Mood rather then the Imperative. So the Greek Fathers that have written upon this place, yea and the Latin Fathers too: and Protestant Divines: Yea and many Popish Expositors, do here understand the Indicative, as we in our English have expressed it. The Syriac doth express the Indicative Mood.
• 2. The opposition betwixt this clause, and the last clause of the verse, show, that this is rather a commendation of marriage, that it is honorable, then an Injunction to make it honorable. For what consequence or dependence is this, Let marriage be honorable, and a bed undefiled, but adulterers God will judge. The later clause should rather be a reason of the injunction, thus, Let marriage be honorable, for God will judge adulterers.
• 3. Marriage is here prescribed as a remedy against uncleanness, and in that respect thus commended [ is honorable ] as the best remedy that can be prescribed.
• 4. Marriage is positivevely declared to be honorable, as well as to be a bed undefiled.
• 5. That which an injunction expresseth, will by necessary consequence follow upon the commendation of marriage. For it being granted, that marriage is honorable, it followeth, that it must be used as an honorable thing: chastely, hollly, modestly, temperately, seasonably, so as it may prove to be a bed undefiled.

§. 55. Of the Extent of Marriage in all.

THis phrase [ in all ] is so indefinite, as it may be referred to any of the Genders, and to persons, or to things.

They who apply it to persons, thus translate it, Among all, or among all men: meaning all sorts, degrees, conditions or sexes; as Males and Females, Kings and Subjects, Nobles and meaner, Rich and poor, Minister and Lay-people, or of what calling and estate so ever they be.

They who apply it to things, thus take it, every way, or in everything that appertain to marriage: or in all estates, whether of peace or trouble.

But it appears that the Apostle here intends it of persons, because he opposeth it to these persons, whoremongers and adulterers. For in that Marriage is honorable in among all men, God will judge whoremongers and adulterers: who might have used this remedy of marriage.

This general is to be limited to such as are fit for marriage, and to whom marriage is lawful: Such are persons of different Sexes, male and female, and of ripe years, not children; and free, not married nor contracted to another then living: and beyond the degrees of consanguinity and affinity forbidden in God's Word: and are able to yield due been volence to their yoke-fellow, not being born Eunuchs, nor by any occasion impotent, in reference to the main marriage duty. All such marriages are no true marriages; but plain nullities.

Papists rank amongst these such as enter into religious Orders (as they call them) but for this they have no warrant from God's Word. See Dom. Dut. Tr. 2. Par. 1. §. 6.

§. 36. Of the bed undefiled.

THis clause, And the bed undefiled, may be here taken as a further Commendation of marriage. In this sense the copulative particle AND, joineth two attributes appertaining to marriage together, 1. Honorable. 2. Undefiled. As if it were thus translated, And it is a bed undefiled.

Or it may be taken as an explanation, showing wherein marriage is honorable: namely, in that it is the bed undefiled. In this sense the copulative joineth two subjects together: namely, Marriage, AND the bed undefiled: and makes them both honorable: As if he had said, Marriage is honorable, and the bed undefiled is honorable.

Both these in the general tend to the same scope.

This later clause is added by way of prevention. For it might be objected, that married persons lie in bed together; and thence also inferred, that it is polluted, and cannot be honorable. This is here prevented, in that the Apostle addeth that that is the bed undefined.

Some take this to be added by way of caution; that on this ground marriage is honorable, if the bed be kept undefiled.

I deny not, but that the bed undefiled addeth much to the honor of marriage: and that the defiled bed taketh much from the honor thereof: yet marriage by virtue of the first Institution thereof, is in itself honorable, though afterwards it may be dishonored. A Sacrament is in itself sacred, though by profane persons it be polluted.

Bed is here metonymically taken for the conjugal act, which useth to be done in the bed: as a Table is put for that which is done at the Table; or for that which is set upon the Table, 1 Cor. 10. 21.

The simple Verb from whence this compound [ undefiled ] is derived, signifieth to defile, Jude v. 8. A privative Preposition added thereto, implieth a freedom from pollution.

This privative compound useth to be applied to things perfectly pure, without any spot or 〈 in non-Latin alphabet 〉 emish; as to the heavenly inheritance, 1 Pet. 1. 4. To pure religion, Jam. 1. 27. And to Christ himself, Heb. 7. 27.

Here the marriage-bed is called, undefiled, not simply, as if in the act of married persons, there were no manner of pollution, no sin at all: But in regard of God's Ordinance: and of the Act considered in itself, and exempt from the frailties and faults of them that use it. Adam and Eve might have used it in their innocent estate. It is no more a defiled act, then to eat and to drink are. Well therefore is it here opposed to acts of uncleanness: namely, to whoredom and adultery.

In this respect married persons may live as chastely as single persons, whether male or female; if not more chastely. They were married wives whom the Apostle exhorteth to be chaste, Tit. 2. 5.

Of Matrimonial chastity, See Domest. Dut. Treat. 2. Part. 2. §. 4.

That which in itself is undefiled, ought to be used, so far as in us lieth without any pollution or defilement.

Though the marriage-bed be in itself the bed undefiled, yet by licentiousness it may be, and useth to be too too much defiled. We must therefore pray, that it may be sanctified to us: and we must use it with moderation and sobriety: having an eye to the right ends thereof: and carefully observing the Directions of God's Word thereabout.

§. 37. Of Fornication and Adultery.

THe Apostle by way of opposition produceth two vices, which much pervert the dignity and purity of Marriage, as is evident by this particle of opposition, BUT.

This I do the rather note against the manifest mistake of the Vulgar Latin, and Rhemist-English translation: and also against most of the Popish Expositors, who make the former clause an injunction, to use marriage as an honorable thing; and to keep the bed undefiled, thus, Let marriage be honorable in all, and the bed undefiled. Hereupon they take this last clause, as a reason to move men so to do, thus, For God will judge whoremongers and adulterers. Yet they can produce no authentic Greek Copy to justify that causal particle.

Quest. Wherein is the sin of whoremongers (it being between single persons) opposite to marriage? If not, why is it here brought in?

Answ.

• 1. Whoredom in the general is a base sin, and a bed defiled: In this respect it may well be brought in opposition to marriage, which is honorable, and the bed undefiled.
• 2. Marriage is a remedy to prevent fornication, 1 Cor. 7. 2. So as whoredom might have been prevented, if marriage had been duly used. Thus also it is opposite to marriage.
• 3. The Gentiles among whom the Hebrews lived, made too light account of whoredom; scarce thinking it to be simply a sin (this made the Apostles to forbid it among indifferent things, Act. 15. 29.) Therefore this Apostle here joineth it with adultery (as he doth in many other places) to move them the more to de •… est it.
• 4. Most of the particulars which aggravate adultery, aggravate also whoredom. Therefore the Apostle might well join them together.

These two words, Whoremongers, Adulterers, are oft promiscuously used, and indefinitely put for all manner of uncleanness.

The first word translated Wh •… remongers, is oft translated Fornicators, as 1 Cor. 5. 9, 10, 11. & 6. 9. Heb. 12. 16. The Greek word according to the notation thereof, signifieth to prostitute ones body for a price, or for gain. The root whence it cometh signifieth to sell: thereupon they who commit uncleanness for gain, are said to sell their body; or to set it, as we speak, to portsail, Ezek. 16. 33. This is the proper notation of the word: but it is also used for the sin of uncleanness, though no gain be intended thereby.

Most properly it is put for that sin which in this kind is committed betwixt single persons; So it is to be taken when whoremongers or fornicators are joined together, and distinguished the one from the other, as Gal. 5. 19. and in sundry other places.

It is sometimes put for Adultery itself, Matth. 5. 32. Sometimes for Incest, 1 Cor. 5. 1.

The other word translated Adulterers, is supposed to be taken from an Hebrew word, which signifieth to put out, or to destroy; as where it is said said of an adulterer, His reproach shall not be wiped away, Prov. 6. 33. And where this advice is given, Give not thy strength to women, nor thy ways to that which destroy •… th Kings, Prov. 31. 3. Those two Texts of Scripture show, how fitly the notation of the Greek word is taken from the Hebrew. For nothing useth more to put out and destroy a man's state, name, body and soul, then adultery.

The notation of our English word Adultery, is taken from the Latin; and that from going to another's bed. Thus is Reuben's incestuous adultery described, Thou 〈◊〉 up to thy fathers bed, Gen. 49. 4. And the Adulteress enticeth a young man to her husbands bed, Pro. 7. 16, 17, 18.

As fornicators, so adulterers are indefinitely put for all kind of unclean persons, as in the seventh Commandment.

Here these two words, Whoremongers and Adulterers, are distinguished one from another.

Whoremongers are such, as being both single persons, commit the sin of uncleanness betwixt themselves; as Shechem and Dinah did, Gen. 34. 2.

Adulterers are such, as one of them at least, if not both also is contracted or married. In that the same punishment was by God's Law adjudged against him that defiled a Virgin, betrothed unto an husband, as to one that defiled a woman married, namely death ( Deut. 22. 22, 23, 24.) It appears that the sin of the one, and of the other, is of the same kind, namely ad •… ltery.

Having distinctly declared who are Whoremongers and Adulterers, and how they are distinguished one from the other; I will further endeavor to set out the •… ainousnesse of their sins, and remedies against them.

§. 38. Of the heinousness of Whoredom or Fornication.

IN setting out the heinousness of the sins here mentioned by the Apostle, it will be first meet to note out such points as declare the heinousness of them both: and then such aggravations as make Adultery to exceed Whoredom.

The heinousness of Fornication and Adultery is herein manifested, that these sins are committed, against God, our Neighbor, and Our selves.

• Against God, in that This is the will of God, even our sanctification, that we should abstain from fornication, 1 Thess. 4. 3. A Prophet thus aggravateth this sin, Have we not all one Father? Why do we deal treacherously every man against his Brother? Mal. 2. 10. The treachery there meant is the sin here spoken of, and that is committed against God, as our Father. It is also committed against the Son of God; In which respect the Apostle thus expostulateth this ca •… e, Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? God forbid, 1 Cor. 6. 15. And it is likewise committed against the Spirit of God: For the Apostle thus again expostulateth the same case, What, know ye not that your body is the Temple of the holy Ghost, which is in you, which ye have of God? 1 Cor. 6. 19. Thus is this sin committed against each person of the Trinity.
• 2. Against our Neighbor, and that is sundry respects:
  • 1. Against the party with whom the sin is committed, for it is always committed with another. Hereupon the brethren of Dinah, whom Shecb •… m defiled, said, Should he deal with our Sister as with an Harlot? Genesis 34. 31.

  • 2. Against the children that are born in Fornication, which are in that respect, bastards. These by God's Law could not inherit. The son of the bonawoman shall not be heir with my son, saith Sarah, Gen. 21. 10. which sentence God approved. By God's Law a bastard was not to enter into the Congregation of the Lord to his tenth generation, Deut. 23. 2. By entering into the Congregation of the Lord, is meant some special office and service whereby he had liberty to enter into the house of God.

    That which is noted of Gileads sons thrusting out Jephthah, and saying unto him, Thou shalt not inherit in our Fathers house, for thou art the son of a strange woman (Judge. 11. 2.) showeth, that it was a custom among God's people to keep bastards from inheriting. The opposition which the Apostle makes betwixt bastards and sons, in this phrase, Then are ye bastards and not sons. (Heb. 12. 8.) showeth, that bastards have not a right to the privilege of true sons.

  • 3. Against the friends, kind •… ed and alliance of each party: It is expressly said of a Priests daughter that playeth the whore, That she profaneth her Father, Levite. 21. 9. And the brethren of Dinah took themselves dishonored in that their sister was defiled, Gen. 34. 7.
  • 4. Against the whole family: For this sin is a fire that consumeth to destruction, Job 13. 12. God thus threateneth David, The sword shall never depart from thy house, because thou hast taken the wife of Uriah the Hitti •… e to be thy wife, 2 Sam. 12. 10.
  • 5. Against the very Town, City and Nation where such unclean birds do roost. For severe judgments have been executed upon those places, as we shall afterwards show. This is one of the sins for which the Prophet saith, The Land shall mourn, Hos. 4. 2, 3.
  • 6. Against the Church. For by the lawful use of Marriage among Professors of the truth, a godly seed is preserved ( Mal. 2. 15.) This is the seminary of the Church, but by this sin a spurious brood is brought forth, and the Church thereby destroyed.
• 3. This sin is committed against ourselves: even against our Souls, Bodies, Name and State: and against these in an especial manner.
  • 1. It is expressly said of him that committeth adultery, That he destroyeth his own soul, Prov. 6. 32.
  • 2. It is said, that he that committeth fornication, sinneth against his own body (1 Cor. 6. 18.) He maketh this very body the instrument whereby that sin is committed. Other actual sins are said to be without the body, that is, some other object that is without the body, is abused and made the instrument of sin, in other cases; as wine in the sin of drunkenness.
  • 3. Who so committeth adultery getteth a wound and dishonor, and his reproach shall not be wiped away, Prov. 6. 32. Infamy, or an ill name is hereby set out.
  • 4. Such bring themselves to extreme poverty. For by means of a whorish woman, a man is brought to a piece of bread, Prov. 6. 26. that is, his state is much impaired, and even consumed, he hath not enough for his own sustenance.

Thus hath the holy Ghost set forth the heinousness of both their sins of uncleanness. Adultery admits of further aggravations.

§. 39. Of the Aggravations of Adultery above Fornication.

• 1. ADultery is expressly mentioned in the seventh Commandment, which is this, Thou shalt not commit adultery, Exod. 20. 14. It is counted an aggravation of a sin, to be by name expressed in any of the ten Commandments. For therein it is made an head of many other sins.
• 1. Adultery makes the nearest and firmest bond wherewith two persons are joined together dissoluble. That bond is marriage, whereby two distinct persons are made one flesh, Gen. 2. 24. It is by God's Ordinance an inviolable bond, and ought not to be dissolved, but by diremption, which is, by severing man and wife by death, Com. 7. 2. But that adultery makes this bond of marriage dissoluble, is evident by this restriction of Christ, saving for the cause of fornication, Mat. 5. 32. meaning adultery.
• 3. Adultery nullifies a special Covenant of God; This phrase, The wife of thy Covenant, Mal. 2. 14. intendeth a Covenant made before God, whereof God is the Author, Gen. 2. 18. and a witness, Mal. 2, 14. and in that respect called the Covenant of God, Prov. 2. 17.
• 4. Adultery makes an incurable wound. For jealousy is the rage of a man: therefore he will not spare in the day of vengeance: he will not regard any ransom, &c. Prov. 6. 34, 35. It is not so in the case of fornication, for a recompense is set down in that case, Deut. 22. 29.
• 5. By adultery the affections of married persons are so alienated, as they are brought many times to wish and practice one another's death.
• 6. By adultery a spurious brood may be put in the room of legitimate children, and false heirs enjoy that inheritance which belongeth to true children, which we have shown in the former Section to be against Law and Right, Genes. 21. 10. Iud. 11. 2.
• 7. By adultery the Goods of the family cannot be but much wasted: the adulterous husband spending that wherewith he should provide for his family on his harlot: and the adulterous wife purloining what she can from her husband. Herein they show themselves worse then Infidels, 1 Tim. 5. 8.
• 8. Adultery is by God's Law judged to be a capital crime, Deut. 22. 22. But fornication not so, Deut. 22. 29.
• 9. The very Heathen by the light of nature did judge this sin to be worthy of death. For Nebuchadnezzar roasted in the fire two men for committing adultery with their neighbors wives, Jer. 29. 22, 23.
• 10. Adultery is made worse then theft, Pro. 6. 30. yet theft amongst us is accounted worthy of death.

Obj. Lust is a violent passion, and a man is more put on to adultery, then he can be to thef •… ▪

Ans. There may be a greater instigation to steal, namely, to satisfy a man's hunger, Pro. 6. 30. then to commit adultery. Though lust be violent, yet married persons have a ready remedy to allay it; which is a seasonable use of the lawful marriage duty.

§. 40. Of God's judging Fornicators and Adulterers.

THis act of judging, attributed to God, hath reference,

Sometimes to all sorts indefinitely.

Sometimes distinctly to the righteous, or distinctly to the unrighteous.

In the indefinite respect it is used two ways:

• 1. To set out God's righteous governing the whole world; and his equal dealing with all men. Thus it is said of God, He shall judge the world in righteousness, Ps. 9. 8.
• 2. To demonstrate God's rewarding everyone according to his works, as where it is said, How shall God judge the world? Rom. 3. 6. His rewarding of all is thus set out, especially at the last day: In the day when God shall judge, &c. Rom. 2. 16.

Distinctly in reference to the righteous, it implies God's trying their truth and integrity, Judge me, O Lord, for I have walked in my integrity: Examine me, O Lord, and prove me, &c. Psal. 26. 1, 1.

• 2. His determining their cause, The Lord judge between me and thee, and see and plead my cause, &c. 1 Sam. 24. 12, 15.
• 3. His justifying them by revenging their adversaries, Psal. 9 4, 5.
• 4. His chastening them here, to prevent their eternal damnation, 1 Cor. 11. 32.

In reference to the unrighteous it signifieth,

• 1. To revenge them in this world, Rev. 6. 10.
• 2. To condemn them in the world to come, Luk. 19. 22 compared with Matth. 25. 30 In these two last respects is this word judge here used.

Concerning God's judging these sinners, it is in general said, That because of these things the wrath of God cometh upon the children of disobedience, Eph. 5. 6. Particular judgments are either such as God mediately by the Ministry of man inflicteth on these kinds of sinners, or such as immediately he sendeth down from himself.

Mediate judgments by the Ministry of men, are either extraordinary or ordinary.

Of extraordinary mediate judgments, we have these instances:

Phineas his thrusting thorough with a Javelin Zimri and Cozbi in their Tent, Num. 25. 6, 7, &c. And the sons of Jacob destroying the Shechemites, Gen. 34. 25, &c. And the Israelites destroying almost the whole Tribe of Benjamin, Judge. 20. 48. And Absolom's destroying his brother Amnon, 2 Sam. 13. 29, 32.

The ordinary mediate judgment against adulterers was death. The Law for this is expressly set down, Deut. 22. 22. This judgment was in use among God's people even before the Law of Moses, for Judah adjudged Tamar his daughter to be burnt for this sin, Gen. 38. 24. The very Heathen by the light of Nature, saw the equity hereof. For Abimelech charged all his people not to touch Isaac or Rebekah upon pain of death, Gen. 26. 11.

Some take this touching especially of Isaac's wife to be of committing adultery with her. But more clear is that instance which the Prophet Jeremiah giveth concerning the King of Babylon's roasting in the fire Zedekiah and A •… ab, because they committed adultery with their neighbors wives, Ier. 29. 22, 23.

Heathen Authors give us many instances of the practice of States among the Gentiles, in putting adulterers to death.

The Arabians used so to do.

Draco 's Law among the Athenians judged adultery to be a capital sin.

The Goths used to put adulterers to death.

The Laws of the Romans, called the twelve Tables, did also make adultery to be a capital offense. So did the Julian Law. Thus was it also among the Romans in the days of Augustus Caesar.

Judgments immediately from God have been of divers sorts: As

• 1. Upon particular persons: namely, those four and twenty thousand which died of a plague for committing adultery with the daughters of Moab, Numb. 25. 9.
• 2. On Cities. The Prophet declareth this sin to be one cause of that extraordinary judgment that was executed on Sodom, and the Cities near unto her; he saith, They committed abomination, Ezek. 16. 50. hereby he means their buggery and other kinds of uncleanness.
• 3. Upon Nations. God expressly saith, That the Land where Israel dwelt spewed out the Nations that were before them for sins of uncleanness, Levite. 18. 27, 28.
• 4. Upon the whole world. For concerning the old world which was destroyed with a •… loud, it is said, That the sons of God saw the daughters of men, that they were fair, and they took them wives, of all which they chose, Gen. 6. 2. Their adulteries are hereby described, and set down as a special cause of the general deluge.

More particularly kinds of judgment may distinctly be considered as inflicted in this world, or in the world to come.

In this world, while they live, or after their death.

While they live, Temporal or Spiritual.

Temporal judgments inflicted in this life on unclean persons are,

• 1. In their Name, Shame and Disgrace, as we noted before, §. 38.
• 2. In their Body sundry diseases. God saith of an Adulteress, That he would cast her into a bed, and them that commit adultery with her into great tribulation, (Revel. 2. 22.) By casting into a bed, diseases which force persons to keep their bed, are meant.
• 3. In their State, with extreme poverty, as was shown §. 38.
• 4. In their Soul, with terror of conscience. Certainly David was herewith sorely punished, who in that Psalm which he penneth as a testimony of his repentance for his adultery, thus prayeth, Make me to hear joy and gladness; that the bones which thou hast broken may rejoice (Psal. 51. 8.) Under that metaphor of broken bones, terror of conscience is signified. Hardness of heart, and a reprobate sense hath ceised on others. These are spiritual judgments inflicted in this life.
• 5. All manner of bitterness. The end of a strange woman is bitter as wormwood, and sharp as a two-edged Sword, Prov. 5. 4. By experience the Wiseman thus saith of such an one, I find more bitter then death, the woman whose heart is snares and nets, &c. Eccl. 7. 26.
• 6. A miserable death, which the Wiseman speaking of an Adulterer and Adulteress, thus expresseth, He goeth after her straightway, as an Ox goeth to the slaughter; or as a fool to the correction of the stocks: till a dart smite thorough his liver; as a bird hasteth to the snare, and knoweth not that it is for his life, Pro. 7. 22, 23.

After death his infamy continueth, for his reproach shall not be wiped away, Pro. 6. 33. And this sin is a fire that will root out all his increase, Job 31. 12.

In the world to come Whoremongers and adulterers are judged,

Privatively and Positively.

Privatively with pain of loss; For such shall not inherit the Kingdom of God, 1 Cor. 6. 9 Gal. 5. 19. 21. Ephes. 5. 5.

Positively with pain of sense. For whoremongers shall have their part in the lake which burneth with fire and brimstone, which is the second death, Rev. 21. 8.

§. 41. Of the Reasons why God is said to judge Whoremongers and Adulterers.

GOD is said to judge those sinners upon sundry weighty grounds:

• 1. Because these sins use to be committed in secret and close places, where no other person can see them. The eye of the adulterer waiteth for the twilight, saying, No •… ye shall see me, Job 24. 15. When there were none of the men of the house within, Joseph's Mistress tempted him to uncleanness, Gen. 39. 11, 12. God by his Prophet saith of David's adultery, Thou didst it secretly, 2 Sam. 12. 12. Therefore that such sinners might not go unpunished, the Lord ( whose eyes is in every place, behold both the evil and the good, Pro. 15. 3.) judgeth them.
• 2. Because great and mighty men on earth, who think by their greatness and power, to escape unpunished for all that man can do against them, are exceedingly bold in committing these sins: God taketh upon him to revenge them. God scatureth the proud, and putteth down the mighty, Luk. 1. 51, 52.
• 3. Because men that are in place to punish these sins, use to be too remiss in punishing them; Though God's Law, and the light of Nature (as was shown §. 40.) judge adultery to be a capital crime, yet since Christ's time, Christian Commonwealths and States have taken away that just punishment. When men wax remiss in executing condign punishment, God will judge. Because Eli restrained not his sons, God sware that the iniquity of Eli's house should not be purged with Sacrifice, 1 Sam. 7. 13, 14.
• 4. Because men take such an insatiable delight in these things▪ as there needs more then ordinary terror to restrain them; even the terror of the Almighty. To restrain men from sin the Apostle thus useth this motive, Knowing the 〈◊〉 of the Lord we persuade men, 2 Cor. 5. 11. It is a fearful thing to fall into the hands of the living God, Heb. 10. 31. They therefore that fear not men, who can but kill the bo •… y, may fear God, who after he hath killed, hath power to cast into hell, Luk. 12. 4, 5.
• 5. Because it is a great aggravation of the sins themselves, to hear that God will judge such as commit them; as if all that man can do were not a sufficient revenge of those sins.

§. 42. Of the unlawfulness of Brothel houses or Stews.

THat which hath been said of the heinousness of Fornication and Adultery, and of God's judging the same, affords a demonstration of the unlawfulness of rolerating Stews or Brothel-houses in a Christian state. God's wrath must needs be much incensed thereby, and he provoked to rise up in judgment against that State. By them many are enticed both to fornication and adultery, which otherwise might not fall into those actual sins. Not only single persons, but also such as are or have been married, may by them be induced to commit those unclean sins. Yea a father and a son, or two brothers may ignorantly be thereby brought to commit u •… cleanness with one and the same woman, and so fall into the abominable sin of Incest. That which in the Law is spoken against a Sodomite, Deut. 23. 17. is taken to be meant of such as keep brothel-houses, in which respect they are expressly forbidden.

Some in defense of them allege a necessity in regard of the violence of lust.

Ans.

• 1. We may not do evil that good may come thereof, Rom. 3. 8.
• 2. There be other means for suppressing the violence of lust, as moderate diet, fasting, watching, diligence in a man's calling, fervent prayer, &c.

Toleration of Stews remaineth as a strong evidence of the impurity of the Church of Rome. As their Idolatry makes them guilty of spiritual Adultery, so this of corporal. It declares their practice to be unclean, as their doctrine is un •… ound.

§. 43. Of Magistrates remissness in punishing Adultery.

THe doom which is here denounced of God's judging Adulterers, implieth a secret taxation of Magistrates remissness thereabouts. It is to be feared that this hath been one cause of sundry severe judgments, which have been from time to time inflicted upon this Kingdom. Though there be no Law directly to tolerate Stews, or to justify and countenance whoredom and adultery, yet these sins whereby God is so much provoked, are too frequent amongst us, either by the connivance of Magistrates, or by their neglect of putting Laws in execution, or by their corruption in taking bribes, or by some other indirect course. Among other sins this was one, namely, that the sons of Eli lay with the women that assembled at the d •… re of the Tabernacle, and that their Father restrained them not, which provoked God to swear that the iniquity of Eli's house should not be purged with sacrifice, nor offering forever, 1 Sam. 2. 22. & 3. 13, 14.

§. 44. Of men's impudency in continuing in Adultery.

IT is a great aggravation of the hardness of their heart, and obstinacy of their will, who here the severe doom, that God will judge whoremongers and adulterers, and yet persist in these sins. This aggravation lieth against very many: for what sins are now more rife? These are like to our common swearers: The Lord hath expressly said, That he will not hold him guiltless that taketh his name in vain, Exo. 20. 7. that is, he will surely judge him, and yet how bold are most in taking the name of God in vain? I do the rather join these together because of the like judgment denounced against both. On this ground we may complain, as the Prophet did, Ier. 23. 10. The Land is full of adultery; because of swearing the Land mourneth. What is this but to dare God to judge us?

§. 45. Of the Matter of humiliation by reason of Adulteries.

BOth the heinousness of whoredom and adultery (set out §. 38.) and the heavy judgment thereof (declared §. 40.) give great and just occasion to such as are guilty of these sins; yea and to others that live among them, to be deeply humbled for the same, fearing least God should rise in judgment against them. It is a fearful thing to fall into the hands of the living God, Heb. 10. 31. For our God is a consuming fire, Heb. 12. 29. It may well be thought that this was the especial sin which moved the woman that was called a sinner, that lay upon her soul, and moved her to stand at I •… sus feet behind him, (as ashamed to look him in the face) and to wash his feet with tears, and to wipe them with the hair of her head, Luk. 7. 37, 38. These were symptoms of deep humiliation: Such sinners have great cause to judge themselves, the rather, that they may not be judged of the Lord. For if we would judge ourselves, we should not be judged of the Lord, 1 Cor. 11. 11.

Being thus deeply and duly humbled we ought earnestly to supplicate mercy, and to say, Enter not into judgment with thy servant, Psal. 143. 2. With that earnestness doth David supplicate Mercy in this kind, Psal. 51. 1, &c.

§. 46. Of avoiding the sins which God will judge.

AMong other sins these and other like unto them which God will judge, are most carefully to be avoided: and that by reason of the difference betwixt God and men, in these especial respects.

• 1. Many things may be concealed from men, Gen. 31 35. Nothing from God, Prov. 15. 3.
• 2. Men may be moved by friends, bribes, fair promises, or other like means 2 Sam. 14. 21. 1 Sam. 8. 3. Ezek. 13. 22. Est. 3. 8, 9. 1 King. 20. 34. But God by no such means, 1 Sam. 2. 25. Job 34. 19.
• 3. Crimes may be extenuated before men. But God knoweth all things in their utmost extremities.
• 4. Men may be rescued from men, 1 Sam. 14. 45. Act. 23. 10. But who can rescue any out of God's hand? Hos. 14. 5. Isa. 43. 13.
• 5. The uttermost that men can do is to kill the body, but God can cast both body 〈◊〉 so •… l into hell, Luke 12. 4, 5.

§. 47. Of Remedies against wheredom, adultery, and other sins of uncleanness.

FOr the better understanding, and better retaining such remedies as in this case shall be propounded, I will set them forth in a plain, but very pertinent comparison: which is about liquor in a pot.

Lust in man is as such liquor in a pot over the fire.

Now there are four ordinary ways to keep the liquor from boiling over the pot.

• 1. By taking off the lid.
• 2. By stirring the liquor.
• 3. By pulling away fuel.
• 4. By blowing cold breath, or putting some cool thing into it.

• 1. By taking off the lid, hot vapors are let out: Thus may lust be let out by a lawful using of the marriage duty, which the Apostle calls due benevolence, 1 Cor. 7. 2, 3. For this end they that are not married ought to marry, 1 Cor. 7. 2. And they who are married ought to delight in their bed-fellow, Prov. 5. 19.
• 2. As a seething pot is cooled by stirring, so may lust be kept down by man's diligence in his Calling. By this means the body of man is exercised, and his mind busied, and thus he kept from idleness, which is a great cause of lust. Idleness is noted to be one of the causes of the Sodomitical pollutions, Ezek. 16. 49. This also is noted to be the cause of David's committing adultery, 2 Sam. 11. 2, 3, 4. As a standing pool gathereth most mud, so doth lust increase in idle packs. The devil is least idle when we are most idle. The house which is said to be empty and swept, whereunto the unclean spirit re-entered with seven other spirits more wicked then himself, setteth out an idle person, Matth. 12. 43, &c.
• 3. As a pot is cooled by pulling away fuel from the fire: So lust by removing occasions; which are such as these.
  • 1. Fullness of bread, that is, gluttony, under which drunkenness may be comprised; and fullness of pleasures. The great sin of Sodom was lust, this is one cause thereof, mentioned, Ezek. 16. 49. By drunkenness was Lot brought to his uncleanness, Gen. 19. 33.
  • 2. Corrupt communication. Evil communications corrupt good manners, 1 Cor. 15. 33. Therefore the Apostle forbiddeth all such communications, Eph. 4. 29.
  • 3. Immodest spectacles: lascivious representations on a stage, wanton places, amorous books, &c.
  • 4. Lewd company, which is as pitch: touch pitch and it defileth. This is it which the wiseman intendeth about fire, Prov. 6. 27, 28, Young men's and maids dalliance: so husbands and wives of others, without just cause, are occasions of whoredom and adultery.
  • 5. Garish apparel: Men and women's strange apparel, oft stir up lust in themselves: so likewise in others also, especially when such parts as ought to be covered are left naked. A strumpet is set out to allure others by her apparel, Ezek. 23. 40. Pro. 7. 16.
  • 6. Lascivious dancing and masking, Matth. 14. 6, 7.
• 4. As cool things, whether breath, cold water, or any other like thing cool a seething pot, so the graces of God's Spirit are an especial means to keep down lust, as, a fear of God, Gen. 39. 9. The sin of uncleanness is commonly committed in secret, but nothing is of more force to suppress such things as are concealed from man's eye, as a true fear of God. Spiritual prudence is also of force for this end: Solomon saith, that wisdom and understanding will deliver a man from the strange woman, Pro. 2. 15, 16.

Watchfulness also is of special use to keep down lust. Watchfulness I say,

• 1. Over the heart. Lust not after her beauty in thy heart, Pro. 6. 25.

• 2. Over the eyes. For this end Job made a covenant with his eyes, Job 31. 1.

  As light goeth thorough windows, so lust thorough the eyes, Gen. 6. 2, & 34. 2: 2 Sam. 11. 2.

• 3. Over the ears; that they hearken not to enticing speeches. With much fair speech a strumpet caused a young man to yield: with the flattering of her lips she forced him, Pro. 7. 21.
• 4. Over the tongue. For this end the Apostle adviseth that uncleanness be not once named amongst Christians: neither filthiness nor foolish talking, Eph. 5. 3, 4.
• 5. Over the lips, to be kept from wanton kisses. Kissing was another means whereby the strumpet allured the young man, Pro. 7. 13.
• 6. Over the hands, from lascivious touching. Whosoever toucheth a strumpet shall not be innocent, Pro. 6. 29.
• 7. Over the feet. Go not astray in her paths, Pro. 7. 25.
• 8. Over company. Be not partakers with them, Eph. 5. 7.
• 9. Over diet, that we be not overtaken as Lot was, Gen. 19. 31.
• 10. Over our apparel, Ezek. 23. 6, 15, 40.

As watchfulness, so fasting is an especial means of beating down the body, (1 Cor. 9. 27.) whereby lust is cooled.

Though all these endeavors on man's part be not sufficient, yet they may prove good helps to the suppressing of lust. Licentious liberty about the forenamed points is a great cause of increasing lust.

Finally, Pray earnestly and instantly against these sins; even as Paul did against the thorn in the flesh which much molested him, 2 Cor. 12. 7, 8.

§. 48. Of the words whereby Covetousness is expressed.

BRanches of the eighth Commandment, even such as concern our estate, are laid down in this verse.

The first branch is against Covetousness.

The word translated conversation, implieth the course of a man's life, or his practice and dealing with other men: and intendeth that a man should so carry himself as in all his dealings to show he hath not a covetous disposition.

The word translated covetousness is a double compound. The simple word signifieth silver. The first compound love. Silver is the most usual commodity which man exchangeth for other commodities: and it is put for all manner of riches, because by it all earthly things use to be purchased: Men ordinarily desire it, and treasure it up, and never think they have enough of it. In this respect a covetous man is styled a lover of silver: and a lover of silver is put for a covetous man.

The other compound is a privative or negative particle; and thereupon denies what the former compound affirmeth. That signified a lover of silver, or covetous. This no lover of silver, or not covetous.

There is another word used in the Greek Testament to set out one that is covetous, which according to the notation of it signifieth to have more: intending a desire of having more and more: so as it is never satisfied.

Both the words do set out the nature of a covetous man.

This sin of covetousness being here in the practice thereof expressly forbidden, I intend distinctly to declare these four points.

• 1. What the nature of covetousness is.
• 2. Wherein the practice thereof consisteth.
• 3. How heinous a sin it is.
• 4. What remedies may be prescribed against it.

§. 49. Of the nature of Covetousness.

COvetousnesse is an immoderate desire of riches. The Apostle implieth as much under this phrase, They that will be rich, 1 Tim. 6. 9. under that word will a desire, and that insatiable desire is comprised. The notation of both the words before mentioned; namely love of silver, and desire of having more, do demonstrate that covetousness consisteth in a desire.

Desire of riches is not simply covetousness: for a man may lawfully pray for them. So much is intended in the fourth petition. Now what a man may pray for, he may desire, with the same limitations as he may pray for it. Therefore it is an immoderate desire: that is, when a man is not content with that portion which God by his providence in a lawful and warrantable course doth afford unto him: but (according to the Apostles phrase) he will be rich: He will have more then God alloweth him in a fair way: and if he cannot otherwise get more he will be discontent.

The general object of covetousness is riches. Under this word all the commodities of this world are comprised: and withal, abundance of them, yea more then is necessary. Things necessary may be desired, but not superfluity, Pro. 30 8.

This sin is especially in the heart. One may have little, and yet be cove •… ous. And one may be rich, and yet free from covetousness.

§. 50. Of the practice of Covetousness in getting wealth.

COvetousnesse is practiced three ways;

• 1. In getting.
• 2. In keeping.
• 3. In spending what a man hath.

1. When wealth is gotten unconscionably, or immoderately, it is a sign of a covetous heart.

That is said to be unconscionably gotten which is gotten against any duty whereunto conscience is bound: As

• 1. Against any particular precept. Therein Acan covetously transgressed, Josh. 7. 21.
• 2. Against piety, as they which buy and fell on the Sabbath day for gain, Neh. 13. 16.
• 3. Against justice, as Ahab who by Naboth 's unjust death got his Vineyard, 1 King. 21. 19.
• 4. Against charity, as the rich man that took the poor man's sheep to entertain his friend, 2 Sam. 12. 6.
• 5. Against equity, as Gehazi who got that which his Master refused, 2 King. 5. 20.
• 6. Against verity, as Ananias and Sapphira with a lie kept back part of that which was devoted to the Church, Act. 5. 2.
• 7. Against all these, which was Judas his sin in betraying his Master for thirty pieces of silver, Matth. 26. 15.

Whatsoever is by force or fraud, by stealing, lying or any other indirect course gotten, is an effect of covetousness. It argueth an over-greedy desire. If it were not so, no means would be used but that which is lawful: and in the use of them men would depend on God, and be content with that portion which he by his providence affords them.

An immoderate getting is, when men spend their wit, pains and time in getting the goods of this world: and rather then fail, lose their meals meat, and sleep, and other refreshments, yea and neglect the means of getting heavenly treasure. They are only and wholly for the things of this world. If spiritual and temporal blessings cannot stand together, temporals shall be preferred, and spiritual neglected: as the Gadarenes for fear of losing more swine, prayed Christ to depart from their Coast, Mark 5. 17. And they who for their Farm and Oxen sake refused to come to the Lord's Supper, Luke 14. 18, &c.

§. 51. Of the practice of Covetousness in keeping wealth.

COvetousnesse in keeping wealth is practiced two ways,

• 1. When men hoard up all that they can: Though they have enough for the present, yet fearing want for the future, treasure up whatsoever they can get. So did the rich fool in the Gospel. His ground bearing fruit plentifully his mind was presently set upon enlarging his barns to lay up for many years to come, Luke 12. 16, &c. The wise man doth set out this covetous practice, There is one alone, and there is not a second, yea he hath neither child nor brother, yet is there no end of all his labor: neither is his eye satisfied with riches, Eccles. 4. 8. These are they that take thought for the morrow; that is, cark and care for the future time, which Christ expressly forbiddeth, Matth. 6. 34. They think that whosoever want they will not.
• 2. When men hoard up only for themselves. They care not what treasure for the future the Commonwealth or the Church hath against times of need and trial: nor do they care for the stock of the poor.

§. 52. Of the practice of Covetousness in Spending.

A Covetous practice in spending is manifested two ways;

• 1. By spending too sparingly and too nigardiy in all things, as when men live under their degree and place, when they regard not decency in apparel or other like things: when they afford not necessaries to themselves or to those that are under their charge; these are pinch-penies. Thus doth the wise man set out such an one, A man to whom God hath given riches, wealth and honor, so that he wanteth nothing for his soul of all that he desireth: yet God giveth him not power to eat thereof, Eccl. 6. 2.
• 2. By being too prodigal in some things, as in house-keeping, in apparel, in their pleasures on themselves, wives and children, but are too strait-handed in all works of charity and in contributions to Church and State. Nabal was such an one: He made a feast in his house like the feast of a King; but yet refused to refresh David's soldiers in their necessity with any part of his provision, 1 Sam. 25. 11, 36. And such an one was Dives; he was clothed himself in purple and fine linen, and fared sumptnously every day: yet refused to feed Lazarus with the crumbs that fell from his table, Luk. 16. 19, &c. These may be counted pound prodigal, and penny covetous.

§. 53. Of the heinousness of Covetousness.

THere are many circumstances concerning covetousness, which do much aggravate the heinousness thereof. For,

• 1. It is a deceiving sin: It blinds the understanding and corrupts the judgment in a main point of happiness. For the covetous man maketh gold his hope, and fine gold his confidence, Job 31. 24. This is further manifest by the titles that are usually given to it; as substance and goods. They who get much wealth, are said to be made forever: and they who lose much to be undone forever. The rich man when his corn exceedingly increased, thus saith to his soul, Soul thou hast much goods laid up for many years, take thine ease, eat, drink and be merry, Luk. 12. 19. Upon this conceit of happiness, wealth so stealeth away a man's heart, and so inflames his affections, as he maketh it his god. Justly therefore is a covetous person called an Idolater, Eph. 5. 5. And covetousness Idolatry, Col. 3. 5.
• 2. It is an insatiable sin. He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase, Eccl. 5. 10. In this respect covetousness is like a dropsy which increaseth thirst by much drinking: and like a fire, which by addition of fuel is the more fierce. The desire of a covetous man ariseth from abundance; and in that respect is unnatural: For nature is satisfied with sufficiency. Hunger and thirst cease when a man hath eaten and drunk that which is sufficient.
• 3. It is a gawling sin. It works a continual vexation, and takes away all the comforts of this life. The Apostle saith that they which covet after money pierce themselves thorough with many sorrows, 1 Tim. 6. 10. There is a threefold woe that accompanieth covetousness. 1. A woe of labor and toil in getting wealth. 2. A woe of care and trouble in keeping it. 3. A woe of grief and anguish in parting with it. Nothing makes death more unwelcome then a covetous desire of the things of this world.
• 4. It is an ensnaring sin. They that will be rich fall into temptation and a snare, 1 Tim. 6. 9. Wealth as it is a bait to allure men to snap thereat; so it is a snare fast to hold them, and a hook to pull them down to perdition. How hardly shall they that have riches enter into the Kingdom of God, Mark 10. 23. This snare kept the farmers from the wedding feast, Luk. 14 18, 19. It keeps many from the word: yea it steals away the heart of those that come to the Word: For their heart 〈◊〉 after their covetousness, Ezek. 33. 31.
• 5. It is a mother sin. The love of money is the root of all evil, 1 Tim. 6. 10. Fitly therefore doth the Prophet thus style it evil covetousness, Hab. 2. 9. There is no evil which a covetous man will forbear. His covetousness puts him on to all evil. It is a root of impiety. It draws the heart from God: so as there can be no true love, nor fear of God in a covetous heart: It makes a man be of that Religion which is professed in the place where he liveth, though it be palpable idolatry. A covetous man can swallow all manner of Oaths, yea and perjury itself. For gain he will profane the Sabbath. It makes inferiors purloyn from their superiors; and superiors to neglect their inferiors. It is a cause of much rebellion, of many •… reasons, murders, thefts, roberies, deceit, lying, false witness, breach of promise; and what not?
• 6. It is a growing sin. The longer men live in the world the more covetous they use to be after the world. Old men are commonly the most covetous. Herein it differeth from other violent sins, which by age abate in their violence.
• 7. It is a devouring sin. The deceitfulness of riches choke the word, Matth. 13. 22. Covetousness is like Pharaohs lean kine, which did eat up the fat kine: and when they had eaten them up, it could not be known that they had eaten them: but they were still as ill-favored as at the beginning, Gen. 41. 20, 21.
• 8. It is a crying sin. The cries of them which are oppressed by covetous persons enter into the ears of the Lord. Hereupon an Apostle bids them weep and howl, Jam. 5. 1, &c. Covetousness causeth a curse from man and God. He that withholdeth corn (as the covetous man will when he can) the people shall curse him. As for God's curse, the wrath of God cometh upon men because of these things, Eph. 5. 5, 6. The Apostle reckoneth covetous persons among those that shall not inherit the Kingdom of God, 1 Cor. 6. 10.

§. 54. Of Remedies against Covetousness.

FOr preventing or redressing Covetousness, these rules following are to be observed;

• 1. The judgment must rightly be informed in these two points,
  • 1. In the nature of true happiness.
  • 2. In the vanity and deceitfulness of riches.

  Many Learned men want this point of understanding.

  It is the blindness of a man's mind that maketh him place a kind of happiness in the things of this world; whereby he is brought even to doat upon them. If therefore we shall be rightly instructed, that happiness consisteth in matters of another kind then this world affords; and that the things of this world are so vain as they can afford no solid comfort to a man, especially in spiritual distress: and so uncertain as they may suddenly be taken away from men, or men from them, surely their immoderate desire of riches could not be but much allaied. He that said, There be many that say, Who will show us any good? Lord lift thou up the light of thy countenance upon us, (Psal. 4. 6.) well discerned the difference betwixt earthly and heavenly blessings. So did he, who said, Riches profit not in the day of wrath, but righteousness delivereth from death, Pro. 11. 4.

• 2. The will and heart of man must follow the judgment well informed; and raise themselves up to that sphere where true happiness resteth. Set your affection on things above, not on things on the earth, Col. 3. 2. This will keep the heart from doting on things below. For where your treasure is, there will your heart be also, Matth. 6. 21. A beast which is feeding in fair and fresh pasture will not stray into a bare and barren heath; much less will an understanding man that finds the sweetness of spiritual and heavenly blessings dote upon earthly trash. This made Paul account all outward things but dung, because his heart had tasted of the sweetness of Christ, Phil. 3. 8, &c.
• 3. A man's confidence must be placed on God and his providence. God's providence is an over-flowing, and ever-flowing fountain. The richest treasures of men may be exhausted; God's cannot be. Be therefore fully resolved of this, that God will provide, Gen. 22. 8. This casting of our care on God's providence is much pressed in Scripture, as Psal. 55. 22. 1 Pet. 5. 7. Matth. 6. 25, 26, &c. By experience we see how children depend on their parents providence: Should not we much more on our heavenly Father? This resting upon God's providence is the more to be pressed in this case, because nothing makes men more to misplace their confidence, then riches. The rich man's wealth is his strong City, Prov. 10. 15.
• 4. Our appetite or desire of riches must be moderate. Herein be of his mind who thus prayed, Give me neither poverty nor riches ▪ feed me with food convenient for me, Prov. 30. 8. This is the main scope of the fourth petition, Matth. 6. 11. Be content therefore with that portion which God gives thee: and be persuaded it is best for thee. This lesson had Paul well learned, Phil. 4. 11. Contentedness and covetousness are directly opposite as light and darkness. The Apostle here in this Text opposeth them.
• 5. We must pray against covetousness, as, he who said, Incline my heart unto thy testimonies: and not to covetousness, Psal. 119. 36. We ought the rather to pray to God against it, because it is an hereditary disease; and in that respect the more hardly cured. It was one of Christ's greatest miracles to cure one that was born blind, John 9. 32.

§. 55. Of well using abundance.

IN case God by his providence give abundance, as he gave to many of the Patriarchs, to Job, David, Solomon, and others, great care must be taken about well using the same. For that end let these Rules following be observed. Some of them are negative, and some affirmative.

• 1. Negative Rules are such as these:
  • 1. Abuse not the world, (1 Cor. 7. 31.) By the world is meant the things of the world. All manner of earthly commodities. These are abused when they are esteemed above that for which they were given; when they are preferred before spiritual and heavenly things.
  • 2. Set not your heart on riches if they increase, Psal. 62. 10. Delight not too much in them.
  • 3. Trust not in uncertain riches, 1 Tim. 6. 17. Do not so place thy confidence on them, as if happiness were to be found in them.
  • 4. Let not the rich man glory in his riches, Jer. 9. 23. Nor be puffed up by them. There is nothing in them to make a man proud of them.
  • 5. Let not thy wealth move thee to scorn the poor. This is it which an Apostle ta •… eth in rich men; saying, Ye have despised the poor, Jam. 2. 6.
  • 6. Let them not occasion thee to oppress others. The foresaid Apostle implieth that rich men are prone hereunto, where he saith, Do not the rich oppress you? I am. 2. 6. The ri •… h man that took his poor neighbors lamb to entertain a traveler, oppressed him, 2 Sam. 13. 4.
• 2. Affirmative Rules are such as these:
  • 1. Honor the Lord with thy substance, Prov 3. 9. So order the goods of this world which God giveth thee, as with them thou mayest maintain the service of God, and promote piety.
  • 2. Be rich in good works, 1 Tim 6. 18. According to the abundance which God hath given thee, abound in works of charity. He that had five talents gained thereby five other talents, Matth. 25. 20.
  • 3. Make friends of thy riches, Luk. 16. 9. They are made friends, when they are so used as they may be evidences, and thereby give testimony of our piety, charity, 〈◊〉 and other like graces.
  • 4. Seriously and frequently meditate on the account that men are to give of using their wealth. We are not Lord's of our riches, but stewards: and a steward must give an account of his stewardship, Luk. 16. 2. That which the wise man saith to the young man, may be applied to a rich man, For all these things God will bring thee into judgment, Eccl. 11. 9.
  • 5. Be ready to let go whatsoever God shall be pleased to take away. Of this mind was he, who when he had lost all that he had, thus said, The Lord gave and 〈◊〉 Lord hath taken away: blessed be the Name of the Lord, Job 1. 21.
  • 6. Trust in the Lord. This advice doth the Apostle give to rich men, (1 Tim. 6. 17.) for this very end, to draw them from trusting in riches. He doth therefore thus infer the one upon the other, Trust not in uncertain riches, but in the living Lo •… d.

§. 56. Of examination of a man's self about Covetousness.

COvetousnesse being such a sin, as hath been declared in the nature, practice and heinousness of it, it nearly concerns every Christian to consider how 〈◊〉 it hath ceised on him, and how guilty he stands thereof. This duty lieth on everyone in these especial respects:

• 1. Covetousness doth especially consist in the inward desire of a man, which is •… est known to himself. A man's desire is one of the things of a man which no man knoweth save the spirit of man which is in him, 1 Cor. 2. 11.
• 2. It is so hereditary a disease, as no man is altogether free from it. It will in some degree or other be found in the best, if they thoroughly sift themselves. Certainly he found himself addicted thereto, who thus prayed to God, Incline my heart unto thy testimonies: and not to covetousness, Psal. 119. 36. yet he was a man after God's own heart, Act. 13. 22.
• 3. It is so deceiving a sin, covering itself under the veil of prudence, providence, good husbandry, thriftiness, harmlessness and sundry other pretences, as if it be not thoroughly examined, it will hardly be discerned.
• 4. It is so eating, fretting and consuming a sin, as if it be not searched out, but suffered to lurk and grow, it may prove like the thorns which soak out the heart of the earth, and make the seed fruitless, Matth. 13. 22. The heart of many that frequent the Word goeth after their covetousness, Ezek. 33. 31. This covetousness in the heart of a professor may prove like the wild goards that were put into the pot of pottage, 1 King. 4▪ 39, 40. and like that accursed thing that was by 〈◊〉 brought into the Camp of the Israelites, Josh. 7. 11.
• 5. Many for want of thorough trying of themselves in this case, think better of themselves then there is cause. The Pharisees were covetous, yet they thought too highly of themselves, Luke 16. 14, 15. & 18. 11.

§. 57. Of Rules to find out Covetousness.

IT is in vain for any to search after that which he knows not how to find out. God himself having exhorted Joshua and the Elders of Israel to search out the accursed thing that was hid in the Camp, gave him advice and direction how to do it, Josh. 7. 13, 14. I hold it meet therefore here to add a direction.

• 1. Observe the inward wishes of thine heart. If they be especially for the things of this world, they argue a covetous disposition. Covetousness is styled the lust of the eye, (1 Joh. 2. 16.) that is, an inward inordinate desire arising •… rom the sight of such and such a thing, Josh. 7. 21. Many things may be seen which are not desired, but if desired, and that inordinately, there is covetousness.
• 2. In things which differ, mark what is preferred. If earthly things be preferred before heavenly, temporal before spiritual, that disposition is covetous. Such was the disposition of those who are invited to the Kings Supper, and refused to go, Luke 14. 18, &c. And the disposition of the Gadarenes, Mark 5. 17.
• 3. In the means of getting, consider whether they be just and right or no. For all unjust and undue ways of getting, arise from covetousness. A mind free from it will rest content with that portion which by the Divine providence shall be allotted, Ier. 22. 17. Mic. 2. 12.
• 4. Compare with the stint which thou first settest to thyself, the issue that followeth. If upon the obtaining of the first desire, a man remain unsatisfied, and his desire be more and more enlarged, he hath a covetous heart: for example, A poor man thinks if he could get ten shillings a week it would serve his turn. He hath it, but then he desireth ten shillings a day; he hath that also, yet is not satisfied: From shillings his desire ariseth to pounds, and yet is not satisfied. These are such of whom the Prophet thus speaketh, W •… unto them that •… oyn house to house, that lay field to field, till there b •… no place, that they may be placed alone in the midst of the earth, Isa. 5. 8. Such an one is said to enlarge his desire as hell, Hab. 2. 5.
• 5. Well weigh the effects of thy desire of riches. If thoughts thereupon break thy sleep, and care thereabouts consume thy flesh, and labor and toil therein take up all thy time, and impare health and strength, that desire is immoderate; it is plain covetousness, Eccl. 2. 23. & 5. 12. This argueth a greediness after filthy lucre, as the Apostle terms it, 1 Tim. 3. 3.
• 6. Take notice of thy disposition in hording up and keeping wealth and sparing to spend it. For covetousness consisteth as much (if not more) in keeping as in getting. The rich man in the parable herein especially manifested his covetousness, Luk. 12. 19. The Lord therefore for avoiding covetousness, dehorteth from laying up treasures on earth, Matth. 6. 19. See §. 51.
• 7. Observe thy manner of spending. If it be too sparingly, nigardly and basely: It under thy degree and means: If against health and strength in general, not affording whats needful thereunto: or against special occasions, not affording Physic or other requisites in sickness, or help of Chirurgery in case of wounds, soars, or other-like maladies: or against the charge that belongs unto thee, as wife, children, servants, kindred and neighbors: or against the duty and due which thou owest to the poor, State and Church: or in what thou doest in any of the foresaid kinds, thou doest perforce, so as otherwise thou wouldst not do it, surely this kind of spending savoreth rank of covetousness, Eccl. 4. 8.

§. 58. Of humiliation for and det •… station of Covetousness.

AMong other sins, this of covetousness ministereth to Professors of the Gospel great and deep matter of humiliation. Is it not a shame for such as have heaven set before them, and that prepared before all time by the good pleasure of God, purchased in the fullness of time by the precious blood of the Son of God, reserved to be enjoyed by them after all times forever and ever, that they should dote upon earth and earthly things which are base and transitory? and that in and under the light of the Gospel, whereby the surpassing excellency of things above, and excessive vanity of things below, is distinctly and clearly laid down? What a shame is it that sons of God cannot be content with that portion which their heavenly Father provideth for them? Should professors have that deeply rooted in their hearts, and openly practiced in their life, which the Apostle would not have to be once named amongst Christians? Eph. 5. 3. Doth not such a shameful and disgraceful rag of the old man, give great matter of humiliation?

That which gives men just cause of humiliation, because they are infected with it, should make them so to detest it, as to give no rest to their souls, till it be purged out of them. Unless this use be added to the former uses, they will be strong convictions against us, and aggravations of our condemnation. For to examine ones soul about covetousness, so far as to find it out, and to be humbled thereupon, will be an evidence, that if we loath it not, we like it, we love it, we are willing to entertain it, even against knowledge and conscience: herein we make our judgment the more heavy. You therefore that know covetousness to be a sin, an •… einous sin, and know yourselves to be guilty thereof, and are brought to be humbled for your former practice thereof, abhor it for the future. In detestation thereof say, I abhor myself and repent in dust and ashes, John 41. 6. Every evil is to be abhorred, Rom. 12. 9. Much more such as are disgraceful to the Christian profession. Hate this therefore more then biting and poisoning creatures: and be dehorted and dissuaded from all covetous practices before mentioned, See §. 50, 51, 52. The heinousness of this sin (set out §. 53.) is a strong motive to enforce this disuasion.

§. 59. Of Graces contrary to Covetousness.

FOr the better avoiding of Covetousness, it will be our wisdom to get our souls possessed with such graces as are contrary thereunto. One contrary expelleth another. Bring light into a room, and thereby you expel darkness.

I will exemplify this in four particulars.

• 1. Confidenc •… in God's providence. This keeps a man from distrustfulness, which is the cause of covetousness. He that confidently relieth on God for supply of all needful good things, will not inordinately desire, nor unduly acquire, nor immoderately treasure up riches. What makes children or servants in their parents or masters house less covetous then when they are alone for themselves? Surely this, that they are confident that their parents or masters will sufficiently provide for them. This confidence on this ground doth the Lord much press, Matth. 6. 31, 32. Therefore •… ast all your care upon God, for he careth for you, 1 Pet. 5. 7. To this very end •… eads that reason which the Apostle himself here addeth, for he hath said, I will not •… eave thee nor forsake thee.
• 2. Contentedness. This is added in this Text as an antidote to covetousness. For nothing is more opposite to covetousness then contentedness. A covetous mind is never satisfied with anything, be it never so much. A contented mind is ever satisfied with anything, be it never so little. I have learned, (saith the Apostle) in whatsoever state I am, therewith to be content. I know how to be abased, and how to abound, &c. Phil. 4. 11, 12.
• 3. Charity. Charity seeketh not her own, (1 Cor. 13. 5.) which covetousness maketh a man to do. The covetous man is wholly and only for himself, Luke 1▪ 2. 10. The charitable man having that which he accounts sufficient for himself, readily takes all opportunities of succouring others: He is merciful and lend •… th, Psal. 112. 5. He is merciful and giveth, Psal. 37. 21. Mercifulness and covetousness cannot agree together; nor reside in the same soul: They are incompatible. The charitable man will not be covetous, the covetous man will not be charitable.
• 4. Liberality. This being sanctified exceedeth charity in the measure of contribution. Charity may stand with very small means, even with a cup of cold water, Matth. 10. 42. But liberality implieth a large contribution; such an one as they who have abundance can give. A liberal and a bountiful man are joined together, as intending one and the same thing; and both opposed to a niggard or churl. And the liberal is said to devise liberal things, Isa. 32. 5, 8. which is clean contrary to a covetous disposition. The Apostle annexeth this epithet Riches, to liberality, 2 Cor. 8. 2.

§. 60. Of over▪rashcensuring others of Covetousness.

COvetousness being an heinous sin, and exceedingly disgraceful to the profession of the true faith, we ought to be very tender about laying it to the charge of professors. It cannot be denied but that many professors are too guilty thereof: yet withal it cannot be denied but that many others are too rash in censuring professors. It may be that to lay covetousness to ones charge will not bear an action in our Courts of Justice: but in God's Court of Justice it may prove a matter of condemnation.

Men may more safely judge themselves hereabouts then others. For covetousness is an inward inordinate desire: and a man may better know the kind and qualification of his own desire then of another's, 1 Cor. 2. 11.

The grounds which ordinarily men have of judging professors is suspicion or surmise, to which the Apostle giveth this attribute, evil, 1 Tim. 6. 4. For surmises are evil in their quality, and in their effects.

Ordinary surmises are such as these:

1. Such a man is very industrious and painful in his calling; he riseth early: he sitteth up late.

Answ. It may be that a good conscience about employing and improving his talent, to the best advantage he can, putteth him on to that diligence, and not covetousness.

2. He lives not according to his estate, but much under it.

Answ. Thou mayest surmise his estate to be greater then it is. Dost thou know all his losses, all his debts, his manifold charges, and several ways of laying out?

3. He is not liberal to the poor.

Answ. He may be prudent in well ordering his charity; and conscionable in observing this rule of Christ, When thou doest alms, let not thy left hand know what thy right hand doth, Matth. 6. 3.

4. He layeth up much.

Answ. Thou canst not tell what part of his estate he layeth up, nor to what ends. The Apostle prescribeth it as a duty belonging to parents to lay up for their children, 2 Cor. 12. 14.

§. 61. Of Contentment with things present.

THis exhortation to Contentedness is added to the former dehortation from covetousness, as a means to prevent or redress that vice. For covetousness argueth a discontent at that which a man hath: and contentedness will keep men from an inordinate desire of more.

This exhortation is not joined in the Greek to the former dehortation by any copulative, causal, or opposite conjunction; but by a Participle, being content, which maketh it a part of the former sentence, thus, Let your conversation be without c •… vetousness, being content with such things as ye have.

The active Verb from whence the passive in this Text is derived, signifieth to suffice, Joh. 14. 8. 2 Cor. 12. 9. This word fitly expresseth the nature of contentedness, which is, to account that which God bestoweth on a man, to be sufficient for him; and thereupon to rest quiet in his mind, not perplexing himself with cares and fears about more.

The passive is oft used in the New Testament in the same sense that it is here, (namely, Luk. 3. 14. 1 Tim. 6. 8.) and translated to be content, upon accounting that which he hath to be sufficient.

There is in the New Testament, and in sundry other Greek Authors, a word compounded of this, and of a Pronoun that signifieth ones self, and it is in general used to set out contentment: but it implieth a very great emphasis. For according to the notation of the word it signifieth such an one as is of himself and by himself and for himself sufficient. This properly belongs to God alone. Yet is it also attributed both to things and persons. To things, when they are of themselves sufficient for that whereunto they are used, without the addition of any other thing. To persons, when they account that which they have to be sufficient for them, and do not inordinately covet more. Thus the substantive is used, and translated sufficiency, 2 Cor. 9. 8▪ and contentment, 1 Tim. 6. 6. And the adjective also translated content: as where the Apostle saith, I have learned in whatsoever state I am, therewith to be content, Phil. 4. 11.

The things here meant are temporal: such as are needful for us, and useful to us, while here we live. They are all comprised under these two words, food, raiment, 1 Tim. 6. 8. and under this one word, bread, Mat. 6. 11. Spiritual blessings may and must be coveted more then temporal.

These temporal blessings are here in the Greek called things present: which are such things as men for the present have and enjoy: They are opposed 1. To such things as men have not; in this respect our English Translators thus interpret the word, such things as ye have. 2. They are opposed to things that may in future times be enjoyed. About such things men ought not to be solicitous. Take no thought for the morrow, saith Christ, Matth. 6. 34. We must rest content in that portion which God every day bestoweth upon us. These are the things present here meant. Thus much is intended in the fourth Petition of the Lord's prayer.

§. 62. Of Contentedness. What it is.

COntentedness is a satisfaction of the mind concerning the sufficiency and fitness of ones present condition.

This general matter of contentedness, a satisfaction of mind, doth not only put a distinguishing difference betwixt contentedness and covetousness, but also showeth that they are diametrically contrary one to another: For a covetous mind is never satisfied with any estate: and a contented mind is never unsatisfied with any.

This satisfaction useth to accompany such things as God bestoweth on such as he taketh an especial care of. Such persons having long life are satisfied therewith. God with the blessing giveth satisfaction, Psal. 91. 16. The meek shall eat and be satisfied, Psal. 22. 26. God will satisfy the poor with bread, Psal. 132▪ 15. When God promiseth to send corn, wine and oil as a blessing, it is added, Ye shall be satisfied therewith, Joel 2. 19, 26.

This satisfaction is said to be of the mind, to show that it extends itself as far as covetousness doth▪ which is an inward inordinate desire of the mind. A contented person doth not only forbear outward indirect courses of getting more and more; but doth also restrain the motions of his mind or soul, from desiring more then God is willing to allot unto him.

The sufficiency mentioned in the description, hath not reference to any set quantity or measure which the contented person propounds to himself; but only to the wi •… e providence of God, who doth give to everyone of his what is sufficient for him: Answerably a contented person so accounts his own estate, and is satisfied. She that made this answer (to him that would have spoken to the Captain of the Hoast for some reward to her) I dwell among mine own p •… ople, was such a contented one, 2 King. 4. 13.

This word •… itness, is added, to show that contentedness extends itself not only to the things which are needful for man's livelihood, as food and raiment, 1 Tim. 6. 8. but all •… o to the several estates whereunto man is subject: as of peace and trouble, ease and pain, honor and dishonor, prosperity and adversity. Contentedness makes a man account that estate, be it joyous or grievous, whereunto God brings him, to be the fittest and seasonablest for him.

The present condition wherewith a contented mind is limited in this Text, admits a double reference. One to the time past; wherein though his condition hath been better, yet he repineth not at the alteration thereof.

The other reference is to the time to come: wherein, though he have never so great hope of bettering himself, yet for the present he remaineth content with his present condition.

§. 63. Of the Grounds of Contentedness.

THe grounds of Contentedness are such as follow:

• 1. Knowledge of God's disposing providence that he ordereth all things in heaven and earth, according to his own will, Psal. 115. 3. & 135. 6. Hence we may safely infer that our estate, whatsoever it be, great or mean, plentiful or s •… anty, quiet or troublesome, is ordered by God. The Lord gave, and the Lord hath taken away, Job 1. 21. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things, Isa. 45. 7. Who would not, who should not be content with that estate which God provideth for him?

  Among other Divine properties there are three which are of greatest force to move us to rest content in our present condition.

  • 1. God's Almighty power.
  • 2. His incomprehensible wisdom.
  • 3. His infinite goodness.

God by his power is able to give any man anything. If thou wilt thou canst make me clean, saith a leper to Christ, Matth. 8. 2. By his wisdom he discerneth what is fittest for everyone. For the same estate is not fit for everyone: therefore he variously ordereth men's estates, 1 Sam. 2. 7. His goodness moveth him to order all things to good. It is good for me that I have been afflicted, saith the Psalmist, Psal. 119. 71. If this mighty God who can settle thee in any estate, in his wisdom see this present estate to be fittest for thee, and in goodness settle thee therein, oughtest not thou to be content therewith?

Of contentedness arising from God's disposing providence, See my Sermon on Matth. 10. 29. Entituled, The extent of God's providence, §. 11.

• 2. Faith in God's special relation to thee; that he is in particular thy Father: so as thou ma •… est say to him, Thou art my Father, my God, and the rock of my salvation, Psal. 89. 26. To be persuaded that the Almighty God, who can do what he will: that the wise God w •… o well dis •… erneth what is fittest for thee: that the good God who sweetens all the passages of his powerful and wise providence with his goodness, is in special thy Father, cannot but assure thee that he dealeth with thee, as he knoweth to be best for thee▪ He that steadfastly believed this, would not have his estate otherwise ordered then it is. He must needs rest content with the present.

  Of this special application of God's Fatherhood, See my Explanation of the Lord's Prayer, Entituled, A Guide to go to God, §. 12.

• 3. A full conviction of our unworthiness of the least of God's mercies. This did Jacob acknowledge before God, Gen. 32. 10. This useth to produce two effects which much conduce to contentedness.

  One is thankfulness for whatsoever we have. This made Paul thank Christ Jesus, for that he counted him faithful, putting him into the Ministry, who was before a blasph •… mer, (1 Tim. 1. 12, 13.) For in another place he saith, I am not 〈◊〉 , or worthy to be called an Apostle, 1 Cor. 15 9. Thankfulness is a degree above contentedness.

  The other effect is an expectation of God's continuing to provide what shall be sufficient for the future. For he that is conscious to his own unworthiness, cannot but acknowledge that whatsoever good he hath is from God's free grace. Thereupon he is moved to hope and believe, that God who for his own grace sake hath begun to do good unto him, will upon the same ground continue so to do: and thereupon he rests contented.

• 4. A deep apprehension of ones desert. He that knows himself cannot be ignorant that his desert is extremity of wrath and vengeance; even hell and damnation. In that therefore he is on this side hell, in the land of the living under means of salvation, he is content with any outward estate, though it be never so mean: yea though it be an 〈◊〉 estate, and full of trouble. They who being sorely afflicted, duly consider that they had deserved much more then they had endured, with an holy content, and humble patience, thus say, It is of the Lord's mercies that we are not consumed, because his compassions fail not, Lam. 3 22.

• 5. A right application of God's promises. There is no condition so mean, no estate so troublesome, but that in God's Word we may •… inde some promise to support us therein.

  About want it is said, There is no want to them that fear God: The young lions do l •… ck and suffer •… unger: but they that fear the Lord shall not want any good thing, Psal. 34. 9, 10. My God shall supply all your need, Phil. 4. 19.

  About danger thus saith the Lord, When thou passest thorough the waters, I will be with thee; and thorough the rivers, they shall not overflow thee; when thou walkest thorough th •… fire thou shalt not be burnt: neither shall the flame kindle upon thee, Isa. 43. 2.

  About fear of men there is this promise, They that be with us are mo then they that be with them, 2 King. 6. 16. And this, Say to them that are of a fearful heart, Be strong, fear not, behold, your God will come with ve •… geance, even God with a re •… : he will come and save you, Isa. 35. 4.

  About all sorts of afflictions or temptations it is said, There hath no temptation taken you, but such as is common to man: But God is faithful, who will not suffer you t •… be t •… mpted above that you are able; but will with the temptation also make away to •… scape, that you may be able to bear it, 1 Cor. 10. 13.

  About death we have this glorious insultation put into our minds and mouths, D •… ath is swallowed up in victory: O death where is thy sting? 1 Cor. 15. 54, 55. And they are pronounced blessed who die in the Lord, &c. Rev. 14. 13.

  Of a particular application of God's promises, See more in Dom •… st▪ duties, on Eph. 6. 16. Treat. 2. part. 6. §. 72, &c.

• 6. Assurance of our right to Christ, and interest in him. All things are theirs whose Christ is. This doth the Apostle not only in general affirm, but also in sundry particulars exemplify. For having laid down this general position, All things •… re yours, he doth thus exemplify it, Whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours. Hereof he tenders this reason, and ye are Christ's, and Christ is God's, 1 Cor. 3. 21, 22, 23.

  Well may they who have Christ rest content in any estate. For,

  • 1. Christ is more worth then all the world. He is that treasure for which a wise man will •… ell all that he hath to buy that field where this treasure is. He is that pearl for which a wise man will sell all that he hath to buy it, Matth. 13. 44, 45, 46.
  • 2. God with Christ free •… lie gives us all things, Rom. 8. 32.
  • 3. Christ can make all wants, and all sufferings an advantage unto us To me to live is Christ, and to die is gain, Philip. 1. 21. Have not now they whose Christ is, just cause to be content with that which they have whatsoever it be?
• 7. Frequent and serious Meditation on that excellent inheritance which is purchased and prepared for us in heaven. An heir that hath title to a rich inheritance, will be content with such diet and apparel as his Father is pleased to allow him. The heir as long as he is a child di •… fereth nothing from a servant, though he be Lord of all, Gal. 4. 1. He goeth contentedly to School; he doth what his father enjoins him to do; he rests contented with his present condition upon expectation of a future great inheritance: yet at the most is it but an earthly inheritance. How much more content should we be with the present on hope of an heavenly Inheritance? 1 Cor. 9. 25.

This was one special ground of Martyrs, not contentment only, but rejoicing also in their sufferings: For the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us, Rom. 8. 18. Our light affliction which is but for a moment, worketh for us a far more exceeding, and eternal weight of Glory, 2 Cor. 4. 17. This was a reason whereby the Patriarchs were induced to live all their days in Tabernacles: For they looked for a City which hath foundations, whose builder and maker is God, Heb. 11. 9, 10.

§. 64. Of the Necessity, Equity, Excellency, and Commodity of Contentedness.

TO the seven fore-mentioned grounds of Contentedness, other grounds may be added taken from sundry Adjuncts which do much commend the virtue and grace: As

• 1. The Necessity of Contentedness. No man hath power over his own estate or condition of life, to order it as he will. Will he, nill he, that shall befall him which God allotteth to him, Who can make that straight, which God hath made cro •… ked? Eccles. 7. 13. The rich and poor meet together: the Lord is the maker of them all (Prov. 22. 2.) This is spoken of God, not only as the Creator of all of all sorts: but also as the disposer of all men's estates and conditions. He maketh some rich, he maketh others poor, 1 Sam. 2. 7. Which of you by taking thought, can add one cubit to his stature? Matth. 6. 27. The very hairs of your head are all numbered, Mat. 10. 30. There is therefore an absolute necessity of being in that estate and condition wherein God will have a man to be. Now then to be willingly content with that which a man cannot alter, is to make a virtue of necessity.
• 2. The equity of contentedness. Hardly can such an estate befall any one, the like whereof, or a worse hath not befallen others whom he hath cause to judge better then himself. For every man ought to esteem other better then himself, Phil. 2. 3. Is it not then most meet that we should be contented with that which others better then ourselves have been content withal. This is the Argument which Uriah pleaded for not going down unto his own house, The Ark, and Israel, and Judah abide in Tents; and my Lord Ioa •… , and the servants of my Lord are encamped in the open fields: Shall I then go into my house to eat and to drink? &c. 2 Sam. 11. 11. 〈◊〉 renders this as a reason, why he was content to die, For I am no better then my Fathers, 1 King. 19. 4. Can any now living think himself better then they to whom the holy Ghost gives this testimony, Of whom the world was not worthy, Heb. 11. 38. yet thy wa •… dred about in sheep-skins, and goat-skins, being destitute, afflicted, tormented▪ they wandered in deserts, and in mo •… ntains, and in dens and caves of the earth. To saint and sink under a lighter burden then others carry contentedly and cheerfully, doth not so much argue the weight of the burden, as the weakness of him that sinketh under it.
• 3. The Excellency of Contentment:
  • 1. Among other graces, this is an especial one, that maketh us most like unto God. What greater excellency can be attributed to any creature then to be like his Creator? When God would set forth the excellency wherein he intended to make man, he thus expresseth it, Let us make man in our Image, after our likeness, Gen. 1. 26. We shown §. 61. that the Greek word translated contentedness, signifieth self-sufficiency; and that this excellency was proper in the full extent thereof to God. One of those Titles which in the Old Testament is given to God, signifieth self-sufficient. Now of all men the contented person is most sufficient in himself, and by himself. This is not to be taken in opposition to God: as if any could be sufficient to anything without God, For we are not sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God, 2 Cor. 3 5. But it is meant in opposition to an un •… atisfied desire: and it is to be taken in reference to the mind of such a man, who esteemeth every state wherein he is, to be sufficient for him
  • 2. Contentedness is like the holy ointment, and sweet perfume that was of use under the Law. They were both compounded of sundry choice spices, Exo. 30. 23, 24▪ 34, &c. So Contentedness is compounded of sundry other excellent graces; the glory and beauty of which do brightly shine forth in this one grace and virtue, and are exercised thereby: As
    • 1. Faith in God's fatherly care over him, and providence towards him, Gen. 22. 8.
    • 2. Hope to be supported and supplied with such things as are needful, Psal. 42. 5.
    • 3. Patience in bearing the burden of want and grief of affliction, I am. 5. 11.
    • 4. Humility in a mean esteem of ones self, Gen. 32 10.
    • 5. Obedient submission to the good pleasure of God, 1 Sam. 3. 18.
    • 6. Meekness in forbeating to take revenge of such as wrong us. He that in a contented mind, said, Behold, here am I, let the Lord do to me as seemeth good unto him, 2 Sam. 15. 26. said also of one that exceedingly wronged him, Let him alone, and let him curse: for the Lord hath bidden him, 2 Sam. 16. 11.
    • 7. Thankfulness in all estates. Job a contented person, blessed God for taking away as well as for giving, Job 1. 21.
• 4. The Commodity of Contentment. Commodity puts on everyone to do what he can for attaining that which may be commodious to him. I dare not undertake to set down all the Commodities of Contentation, I will only give a brief view of some special ones.
  • 1. Contentedness settleth and quieteth the soul in the greatest troubles that can befall a man. Paul and Silas after they had been sorely scourged, and thrust into the inner prison, and their feet made fast to the stocks, at midnight sang praises unto God. Act. 16 23, 24, 25. Admirable evidences of much quietness and cheerfulness of spirit have been given by Martyrs in the midst of their grievous torments.
  • 2. It so moderateth a man's desire, as in all estates he thinks he hath enough. Though Jacob came far short of his brother Esau in his estate, yet he could say as well as Esau, I have enough, Gen. 33. 9, 11. Our English in both places useth the same phrase, I have enough; but in the Hebrew there is a great difference betwixt that which Esau uttered and Iocab. To translate them word for word, Esau 's phrase was this: There is much to me, or I have much. So he acknowledged a great plenty; but Jacob's phrase is this, All things are to me, or, I have all. This shown a contented mind in that he accounted what he had to be as much as if he had had all the world. Some apply that phrase of Jacob in his interest in the Lord; that the Lord being his portion, he accounted him to be all in all. The contented man accounting himself to have all, must needs be, at least in his mind, a rich man. His desire is satisfied with what he hath. If therefore it be a Commodity to be rich, Contentedness is a great Commodity.
  • 3. It makes a supply of all the losses that can befall a man. Losses to him that is content with what remains, are as no losses. He hath in his mind as much sufficiency, as he had before. This is evident in Job's case, Job 1. 21. He was as thankful unto God for taking away, as for giving: And the Hebrews took joyfully the spoiling of their goods, Heb. 10. 34.
  • 4. It easeth heavy burdens, and maketh them tolerable. As discontent by vexing and perplexing the Spirit weakens it, and makes light burdens lie very heavy upon a man: So Contentedness puts life and spirit into a man, and makes him better able to bear his burden. The very same burden lying on a contented and discontented person, seems much lighter to the one then to the other. When David, and the men that were with him were spoiled of their wives, sons, daughters and goods, his men were much grieved, and spake of stoning him: but David encouraged himself in the Lord his God, 1 Sam. 30. 6.
  • 5. It is a compliance with God's providence in every state. For it brings us to a resignation of our will to God's will: So as to make God's will a rule of our will: and to say as Christ did, Not my will, but thine be done, Luk 22. 41. We have a proof hereof in him who said unto God, Behold, here am I, let him do to me as seemeth good unto him, 2 Sam. 15 26. Surely this is a great Commodity, to enjoy with quietness what the will of God is that we should enjoy.

§. 65. Of the variety of Cases wherein Contentedness is to be exercised.

EVery state wherein any man is in this world is accompanied with so many occasions of discontent the mind of man, as it is requisite that he learn how to be contented in everyone of them. This I will endeavor to exemplify in sundry particular cases: As

• 1. Plenty, and all manner of prosperity. Among other instances the Apostle giveth this wherein he had learned to be content. I know how to abound everywhere, and in all things I am instructed to be full, Phil. 4. 12. Two especial reasons there are to move men to learn contentedness in plenty and prosperity.
  • 1. Because no plenty, no manner of prosperity can fully satisfy a discontented mind. I •… all that at once he desireth should be granted him, when he hath that, he would thereupon desire more. See § 53.
  • 2. Sundry perplexities and troubles arise out of plenty and prosperity. Many upon sense hereof are so discontent, as they think they should live more quietly, if their e •… tate were meaner then it is; and if they had more troubles then they had. Contentment is an antidote against both these extremes.
• 2. Poverty. This is another instance which the Apostle gives of his Contentedness, I know how to be abased, I am instructed to be hungry, and to suffer need, Phil. 4. 12. This estate is that which the Apostle especially intends, where he saith, Having food and raiment▪ let us be therewith content, 1 Tim. 6. 8. Nature itself is satisfied with little, yea though it be homely and course. Experience showeth, that both poor folks themselves and also their children are for the most part healthier and stronger then rich ones, and their children. Besides, poor folks are freed from many cares, fears and dangers, whereunto rich ones and great ones are subject. Poor folks have not so large and great accounts to make as the richer sort; yet their faithful and diligent improvement of that little they have, shall be as well accepted, approved and rewarded, as a like improvement of much. The very same approbation and remuneration is given to him that improved two Talents, that is given to him that improved five Talents, and that in the very same words; Thus, W •… ll done thou good and faithful 〈◊〉 , thou hast been faithful over a few things, I will 〈◊〉 thee Ruler over many things: enter thou into the joy of thy Lord, Matth. 25. 21, 23. Great cause there is for poor persons to be content; especially, if the many promises and engagements of God for taking care of them, and supplying their wants and needs be duly weighed: as Psal. 34. 6, &c. & 37. 25. & 55. 22. Mat. 6. 25, &c. Phil. 4. 19.
• 3. A single life. Single persons who never were married, are indeed deprived of many comforts which married persons enjoy. But withal they are freed from many cares and troubles which usually accompany the married estate. In a single estate there is a greater freedom to serve God, which the Apostle implieth under this phrase, He that is unmarried careth for the things that belong to the Lord, how he may please the Lord, 1 Cor. 7. 32. Hereupon they who are free, and can abstain are advised so to abide, 1 Cor. 7. 27. The best man that ever was lived all his days in a single life. Who then should not be content with this estate, if God call him thereunto?
• 4. The married estate. It cannot be denied but that their estate is ordinarily much encumbered with sundry cares and troubles. But withal it must be granted, that these cares and troubles arise from the weakness and wickedness of men. Their wickedness who raise troubles against others. Their weakness, who suffer themselves to be disquieted, and too much distracted with the affairs of the family, and cares for wife, children, and others. Were it not for the wickedness of some, and weakness of others, to please an husband or a wife would be no hindrance to pleasing of the Lord. If the honor, ends and privileges of marriage (whereof See Domestical Duties, Treat. 2. Part. 1. §. 23, 24, 25.) be poi •… ed with the cares and troubles thereof, we shall find just cause to rest content in that estate.
• 5. Want of children. This or old was a matter of great discontent. This brought many tears from Hannah's eyes and prayers from her heart, 1 Sam. 1. 10. The Shunamite preferred a child before any other thing that could be granted her, 2 King. 4. 14. Abraham himself said to God, What will •… 〈◊〉 give me seeing I go childless, Gen. 15. 2. Give me children, or else I die, saith Rachel to her husband, Gen. 30. 1. It was denounced as a great judgment against Coniah to die childless, Jer. 22. 30. And it is denounced as a judgment to have a miscarrying womb, and dry breast, Hos. 9. 14. To this day such as are childless complain, that they shall have none to bear their name, to be their 〈◊〉 , and to succeed them in their place. To these I commend these considerations:
  • 1. It is God that denieth children, Gen. 30. 2.
  • 2. They may be denied children, because God seeth them not meet to bring up children.
  • 3. Children are certain cares, but uncertain comforts.
  • 4. Children may prove a grief of mind to their parents, Gen. 26. 35. They may be a 〈◊〉 of heavy judgments upon their Parents, 1 Sam. 3. 13. They may do much mischief to their Parents, 2 Sam. 15. 10. They may foolishly lose what their prudent parents have left them, 1 Kin. 12. 16.
  • 5. God hath promised to them that fear him, a better name then of sons and daughters; even an everlasting name that shall not be cut off, Isa. 50. 5.

  These are weighty motives to persuade such as have no children, to rest content.

• 6. Many Children. Christians in this case use to manifest more discontent then the Jews of old did. We do not read that they used to be discontent at a numerous offspring: but rather still to desire more, though they had many. Leah had six sons one atter another: yet when she saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife, that she might have more children by her. Yea atter that she hired of her sister liberty to lie with Jacob, and thereupon had two more sons and a daughter, Gen. 30. 9, 16, 17, 19, 21. We read that Ibzan a Judge in Israel, had thirty sons and thirty daughters. And that Abdon another •… udge had forty sons and thirty Nephews, Judge. 12. 9, 14. And that Ierub-baal another Judge had threescore and ten sons, Judge. 9. 5. Should a Father now have so many, how would he complain and think, he should never have enough for them all? Surely, it is distrustfulness in God's providence that causeth discontentedness in this case. The sacred Scripture tells us, That God provideth for the young Ravens when they wander for lack of meat, Job 38. 41. Experience showeth, That the lesser sort of birds bring forth and breed up fifteen young ones together. Are not Christians children more worth then many birds? God provides for all thy children while they are in the womb. Why dost thou not trust to his providence for them when they are brought into this world? Many poor folks children do not only wax fat and strong with course food and raiment: but also attain to very good callings through the Divine Providence.

  God hath said of our children, They are mine, born to me, Ezek. 16. 20, 21. Will he not then take care of his own?

  God hath promised Children, yea many Children as a blessing, Psal. 127. 3, 4, 5. & 128. 3. Did we believe God's Word, and in Faith plead it before God, and depend on him for making it good, in his own way, and at his own time, we should certainly not only be content, but also thankful for the many children he bestoweth on us.

• 7. Losses. This case of losses may be extended to Goods, Friends, Children, and other things that are near and dear unto us, and are needful for us, and useful unto us. Such losses do oft cause much discontent, and work great disquiet in men. But if such as have losses would seriously weigh the example of Job, and about him consider,
  • 1. What a man he was: how great, how good, Job 1. 1, 3.
  • 2. What his losses were in every kind, Job 1. 15, &c. even more I dare say, then thine are who complainest.
  • 3. With what Contentedness, yea and Thankfulness he did bear all, Job 1. 21.
  • 4. What was the end of the Lord (Jam. 5. 11.) and what recompense the Lord returned, Job 42▪ 10, &c.

  If these four things in Job's case were seriously weighed, we should find him a worthy pattern of Contentment in this case of losses; and a strong enforcement of the duty. The Apostle testifies of the Hebrews, That they took joyfully the spoiling of their goods: Knowing in themselves that they had in heaven a better, and an enduring substance, Heb. 10. 34.

  The Goods of this world are but transitory commodities; such as the Lord lends us, and that only for such a time as seemeth good to himself: he hath power to demand them when he will.

  As for Friends, God who taketh them away, can and will make an abundant supply. Is not God better to us then many Friends? What good can Friends do without he also be our Friend? And if he be our Friend, what need we have anymore Friends?

  Children that are taken from us, are taken to a better Father, that provideth better for them then we can. That Children taken away, are not to be reckoned among things lost, is evident by Job's case; in that God doubled all the things that Job lost, save his children. Other things that he lost were doubled unto him. Instead of seven thousand sheep which he lost, he had fourteen thousand restored: Instead of three thousand Camels, he had six thousand: So in other things which he lost: But having lost seven sons, and three daughters, he had but so many restored to him: yet are these accounted doubled, because the ten children which were taken away were with God, and not utterly lost. There is therefore no reason that a man should be discontent that his children are taken away to a better place. It was Jacob's ignorance of that course which God took to advance Joseph to such an estate as he might be a means of preserving his Fathers household, and of saving much people alive, that made him so impatient and discontent at his supposed loss, G •… n. 37. 33, &c. & 45. 7.

• 8. Crosses in men's Callings. Men's Callings are the ordinary means of their livelihood. If they thrive not thereby, but rather lose, they use to be much discontent.

  To remove discontent in this kind:

  • 1. I advise such to search into the cause of their not thriving: whether it be not their own unskilfulness, idleness, negligence, pride, prodigality, too eager pursuit of their pleasures, too much trust in such as are unfaithful, or otherlike faults of their own: or whether they do not ambitiously aim at a greater kind of thriving then God seeth meet for them: or whether it be not envy at the greater thriving of others, then at themselves. If so, they have just cause to be humbled; To such I may say, Wheresore doth a living man complain, Lam. 3. 39. a man for the punishment of his sin. In these and otherlike cases a man hath more cause to repent then be discontent.
  • 2. In this case about crosses in their Callings, I advise men to consider, that it is the Lord who giveth, or with-holdeth blessing. Read for this purpose, Psal. 127. 1, 2. & 128. 2, 3, 4. This consideration is of great force to make a believer content with that estate wherein God sets him, willing to abide therein, patient under crosses that befall him therein, diligent in the duties thereof, constant in waiting on God for his blessing, and ready to resign himself wholly to God's disposing Providence.

• 9. Reproach. All reproach is against a man's name; which is more precious unto him then wealth, yea then life itself, Prov. 22. 1. Eccles. 7. 1. Reproaches pierce deep into a man's soul, and make him exceedingly discontent.

  The advice therefore which was given about crosses in a man's calling, must in this case be observed.

  Consider the cause of the reproach that is laid upon thee: If it be for thy own misdemeanor, or wickedness. Thou art to bear it contentedly as a just punishment. But if it be without cause given on thy part, refer the case to God: and say as David did, Let him curse; for the Lord hath bidden him. It may be that the Lord will look on mine affliction: and that the Lord will requite good for his cursing this day, 2 Sam. 16. 11, 12.

  On hope hereof rest content: the rather, because not only many righteous men, but also Christ himself endured in this case more then thou dost.

  If the reproach be for righteousness sake, and for the Lord's sake, we ought not only to be content therewith, but also to rejoice therein, Matth. 5. 11, 12.

  The like may be said of all manner of persecution for the Lord's sake.

• 10. Afflictions. Under this head I comprize all manner of oppressions, and hard handlings by men: and all kind of wasting, and torturing maladies more immediately inflicted by God: yea, and all things grievous to weak flesh. To work contentment in these cases, our eye must be on the prime and principal Author of all, which is the wise God, and our tender Father: and withal we ought to consider the end which he aims at therein, and the good that he will produce from thence. He sees that the afflictions which he layeth on us either, mediately by visible, instrumental, and secondary means: or immediately by himself, are need •… ull for us, and useful to us: For he always correcteth us for our profit, Heb. 12. 10. See more hereof on that place.

§. 66. Of examining ones self about Contentment.

IF serious and thorough examination be made concerning this grace of Contentment, we shall find it to be a most rare grace: not only rare in the excellency of it (whereof see §. 64.) but rare in the scarcity thereof. Scarce one man among a thousand will be found to have attained it.

The discontented complaints that are everywhere heard of men's want of means, of their great charge, of their not thriving as others do, of heavy burdens, of grievous oppressions, sore afflictions, and other things that disquiet them, are evidences of the want of this grace in them.

Could the inward perplexities of the Spirit at everything that crosseth their humor, and their unsatisfied mind about their present estate be discerned, the want of this grace would be more evidently manifested.

This is a case much to be bewailed, and for which we ought deeply to be humbled. It robs God of that praise which is due to him for those blessings that he doth bestow. For a discontented mind lightly esteems such blessings as God bestows on him, because he hath not what he would, and by the inward perplexity of his soul makes his life a kind of hell.

The grounds of Contentedness laid down (§. 63.) afford a good Direction for attaining this grace.

§. 67. Of the Inference of God's Promise against Covetousness, and for Contentedness.

THe first particle of this Text [ FOR ] showeth, That this Promise is added as a reason of that which goeth before. It hath reference both to the vice forbidden, which is Covetousness, and also to the virtue enjoined, which is Contentedness. It is here added to dissuade from the former, and to persuade to the latter. The Argument is taken from God's Promise of providing for his. It may be thus framed:

They whom God hath promised never to leave nor forsake, ought not to be covetous, but content.

But God hath promised never to leave, nor forsake such as trust in him:

Therefore such as trust in God ought not to be covetous, but content. This promise of God's continual Providence and Protection, much aggravateth the sin of Covetousness, and is of much force to work Contentment. To cove •… more then God, who hath promised never to leave thee nor forsake thee, seeth meet to bestow on thee, is a real denial of the truth of that Promise, and in that respect it maketh God a liar. On the other side, to be content with such things as thou hast, addeth a seal to the truth of this promise: and in that respect avoucheth God's truth and faithfulness: yea also it giveth evidence, that thou confidently restest upon the accomplishment of that Promise. Therefore Covetousness is a vice very dishonorable to God. But Contentedness is a virtue very honorable to him.

§. 68. Of applying to others Promises made to some.

QUestion is made, Where God should say that which is here set down?

Some think that it is gathered out of the usual and common Doctrine of the sacred Scripture, as if it were thus more distinctly expressed, The Lord doth here and there, even everywhere almost throughout the Scripture faithfully promise to be always present with his children, to provide for them, to succor them according to their need: and never to leave them succourless; nor utterly to cast them off. Thus such an indefinite testimony is used in these words, Wherefore, he saith, Awake thou that sleepest, &c. Eph. 5. 14. That testimony is not in express terms set down in any particular Text of Scripture: But because it is the general Doctrine of the Scripture it is brought in as a divine testimony thus, he saith. For the holy Ghost in the Scripture very oft calls upon those that sleep in sin to awake and repent. This general interpretation of a Testimony may well stand where the express words cannot be found in any distinct place. But the Testimony here in this Text quoted by the Apostle is in so many words set down by God himself, Josh. 1. 5.

Object. That Promise being in particular made to Joshua, how can it be extended to all Saints?

Answ. It containeth a truth that concerneth all God's children, and therefore as God on one occasion applied it to Joshua, to encourage him against the many and mighty Nations with whom he was to fight: So on other occasions it may be applied to others. For God's presence with his, and care over them, encourageth them against enemies: makes them content in any state; makes them patient under all crosses; heartneth them against all temptations, and imboldneth them against all dangers.

Of that grace which God shown to Abraham in counting to him his faith for righteousness ( Gen. 15. 6.) the Apostle thus •… aith, It was not written for his sake alone, that it was imputed to him: but for us also to whom it shall be imputed, &c. Rom. 4. 24.

That which is said of Promises may also be applied to Threatenings and Judgments. For thus saith the Apostle of the judgments that were executed on the Israelites in the wilderness, These things were our examples. And again, All these things happened unto them for ensamples: and they are written for our admonition, &c. 1 Cor. 10. 6, 7. Yea the Apostle tells, that, Whatsoever things were written aforetime, were written for our learning, Rom. 15. 4. It was usual with the Apostles to apply sundry points delivered by the Prophets to the Jews, unto Christians, as Rom. 12. 9, 16, 17, 20▪ 1 Cor. 9. 9. 1 Pet. 1. 16.

Thus God's former dealing with Saints, in Mercy, in Judgment, by Promises, by Threatenings, or any other way, may, and ought to be applied to everyone of us: as if the Promises or Threatning had in particular been directed to us.

For God is of himself, and in himself unchangeable, With him is no variableness, Jam. 1. 17. He is as holy, as merciful, as just, as true, as ever he was. God being always like himself, he answerably dealeth with such as are like those that lived before them. God is no respecter of persons, Act. 10. 34. He is equal and impartial in his dealings with men in what age soever they live. Whosoever believeth on him, as Abraham did, their faith shall be counted for righteousness. Whosoever trusteth, as Joshua did, shall find God to be with them, and not to fail nor forsake them. Whosoever murmur and rebel against him, as the Israelites, shall also be punished, as they were.

We may here observe one special reason of that small profit which many reap by the Word. They read it, and hear it only as an History of former times; not thinking that it concerneth them at all. This Promise of God made to Abraham, I will be thy God, and the God of thy seed, they conceive to be an especial evidence of God's favor to Abraham: but in that they apply it not to themselves, nor take it as spoken to themselves, their own faith is little strengthened thereby; and small comfort redoundeth to their own souls. The like may be said of this Promise to Joshua; and of other Promises to other Saints in former times.

Hence we may learn a good Direction for reaping much profit from former Promises, Threatenings, Mercies, Judgments, Precepts, and other points in God's Word. This may be by applying them unto ourselves, and taking them as directed to ourselves in particular. Thus will Directions to others put us into the right way: and Admonitions to others make us wary: and Promises to others encourage us; and Threatenings against others restrain us from sin. Thus whatsoever things were written aforetime, will prove good Instructions to us.

Thus shall we not need to wish, that we had such extraordinary Ministers as the Prophets and Apostles were: For those things which by the Spirit were revealed to them, were revealed for us; and for our sake they remain upon perpetual record. See § 79. See also Chap. 3. v. 15. §. 158.

Of avoiding the sins of former ages, See Ch. 3. v. 8. §. 89, 90, 95.

§. 69. Of this phrase, He hath said.

THe Promise here expressed is thus indefinitely set down, He hath said. There is no antecedent mentioned by the Apostle, whereunto this Relative [ HE ] hath reference. But because the express words of the Promise are in the Old Testament, it is taken for grant, that God is here meant. For it was the Lord that made this Promise to Joshua (Josh. 1. 5.) and where the said Promise is made to the Congregation of Israel; He that makes the Promise is thus set out, The Lord thy God, D •… ut. 31. 6.

Of the divers ways of citing Texts of Scripture, See Chap. 2. verse. 6. §. 50.

This indefinite expression of him that made the Promise, by this Relative [ HE ] giveth us to understand, That whatsoever is registered in the Old Testament, is to be taken for God's Word: and thereupon to be rested on, without making any question thereof, or opposition against it. The Disciples of an ancient Philosopher had their Master in such high account, as they accounted what he had said to be so true, as no question was to be made thereof. When they affirmed anything in their Disputes, and were asked why it was so, they would answer, He said it. This by the Heathen themselves was counted too great a presumption in scholars to give it, and in Masters to take it. But in reference to God who is truth itself, it is most proper to conclude, He hath said, and thereupon to rest as on the surest proof that can be given. See Chap. 1. §. 46.

§. 70. Of these words, Leave, forsake.

THe promise here produced by the Apostle is expressed in God's own Name. God himself is brought in uttering it, thus, I will not leave thee, &c. Indeed God himself did first utter this to Joshua. And the Apostle by this manner of bringing it in, would have every believer set God before him, and be persuaded that God in particular saith to him, I will not leave thee, &c.

The word translated,