Commentary on Titus

Yes, but concerning this point I thus conceive, that Ecclesiastical laws are of two sorts. 1. Such as prescribe both the matter and manner of the worship of God, and the whole substance of Church government, which are all the laws of Christ himself made to his hand. 2. Other Ecclesiastical laws which remain for the supreme power to make, are of two sorts. 1. Either edicts for the authorizing and commanding the excution of the former laws, for the building and repairing of the Church, that it may be a lovely spouse of Christ. Or 2. such constitutions as are circumstantial, and in things merely indifferent; which may vary according to the variableness of times, places, and dispositions of Churches: and here he hath power to make Church-laws of his own, so as the rules of the word be not transgressed concerning things indifferent. And I think this a truth not denied by any. In performing both these latter, Kings and Queens are called nursing Fathers, and nursing Mothers to the Church.

Now follows the second ground to be laid for the resolving of the former point, namely, that seeing Kings are of power to do what they list, although not ever lawfully in regard of the laws of God or nature, yet safely in respect of his subjects, who may not violently resist their persons or proceedings: for who shall say unto him, what doest thou? in this regard they may, and sometimes do command unlawful and unjust things; and inflict grievous and heavy burdens unjustly: whether must obedience and subjection be yielded them or no? Ans. The conclusion is, It is never lawful to resist or rebel, or use any violence against a lawful Magistrate; for this were to rise up in arms against the ordinance of God, and consequently against God himself. The Apostle Peter indeed calleth it an human ordinance, or creature; but not in regard of the author, as if it were devised by man; but of the ende, because it is ordained of God for man as the proper subject, and for his profit as the proper ende of it. And therefore though Popish Friers and factors stand within Korah's tents, with poisoned daggers digging out the life-blood of Christian Princes, and especially the Jesuits those cursed Shebaes, which make no bones by themselves and others, most treacherously to slay their kings and masters; yet David's heart smote him when he made but a slight assault upon the skirt of Saul's garment, because he was the Lord's anointed: teaching us by his example another lesson, then by violence to help our selves (if we could do it) out of the unjust commandments, and executions of those whom God hath set in eminence and authority above us.

But here we must take direction how to carry our selves towards lawful Magistrates, commanding or imposing unlawful things. For consideration must be had, whether the command bind us to do, or to suffer and bear any unjust thing. If the former, enjoining us to do that whereof we have not good ground to do it of faith, here the supreme power of all must be obeyed; and the prince only in and for the Lord: for so Caesar must have Caesars, as God may have God's. Daniel and his fellows deliberated not to answer the King, but boldly and readily professed, that they would never worship his Image, they would submit themselves to his fury, but durst not to his commandment. The Martyrs in Queen Mary's time, whose mention and memory is honorable, resisted not, nor rebelled, they willingly and joyfully gave their bodies to the flames; but still professed against the idolatrous worship and doctrine established by law. In Jereboam's time, those which could conform themselves to the edict of the calves, were doubtless counted obedient, and had the grace of the times: and it went hard with others that durst not save their labor, but repaired to the Temple still: but the Lord condemneth and accursed such wicked obedience, and bringeth evil upon all Israel for it. No power on earth can make the conscience safe in the doing of a thing unlawful, although in a thing indifferent, conformed to the rules of the word, the Princes law is a binder. It is a weak speech therefore to say, I do this and that unwillingly, or which I had rather not do: and if it be a sin which I do, it is the Princes sin, and not mine: nay, whatsoever action of thine wanteth faith, is thy sin: besides, although all thy external condition is in the power of the Magistrate, yet internal things, as the keeping of faith, and obedience, and good conscience, are not in his power, but placed by God in the will and consent of the believer, to keep or to loose. Secondly, but if the Princes commandment call us to suffer any unjust thing, as if he should lay tyrannical burdens upon body, goods, and outward estate; these we must acknowledge subjected unto him by God, and therefore the ordinary defense is prayer and patience, by which the passion of unjust vexation will become just and comfortable: unless for the time of the brunt of persecution, we can convey our selves from the fury: according to that of Christ, if they persecute you in one city, fly to another: and Act. 8.1. the Saints were scattered by the persecution: for by this means of preserving our selves, we preserve also the Church, which otherwise would be destroyed in us: but else we must meekly bear all unjust vexations, and in such times take heed of meddling with the seditious.

These two former grounds will become clearer, by the explaining of some instances which we meet with in the Scripture, and therefore it will be worth our labor briefly to inquire into some few of them. And first, whether Mordecai did with good conscience deny subjection, yea reverence to Haman; seeing hereby he not only made light of a great man sent by the King, but also of the Kings commandment, who commanded Haman thus to be honored, as the reprehension of the Kings servants noted in the text proveth, why transgressest thou the Kings commandment? Answ. Mordecai was bound in conscience to obey neither of them in anything contrary to the word of God, as this required honor was: 1. Because it was more then civil: for such the Persian Kings required as was at least mixed with that which was due to God; else it is lawful enough to fall down on ones face before Princes. 2. If it had been but civil honor, yet it had not been due from Mordecai to Haman, because Haman was descended from a nation which God had cursed, and willed his people to hate and abhor, and never to seek their peace all their days: but especially, they were charged never to forget the inhumanity of the Amalekites, but utterly to destroy them, because they were the first that came out to war against them after their coming out of Egypt. If the honor had been but civil; and Mordecai of any other people then the Jews, to whom that commandment was directed, and Haman of any other offspring then an Agagite, that is, of the offspring of the Kings of the Amalekites, who were all of Agag, surnamed Agags, as it were the Pharaohs of Egypt, and Caesar's of Rome; he would not have denied this honor, or if he had, he had sinned.

The second instance is in Naboth, of whom it may be inquired, whether he could justly deny Ahab his vineyard, seeing the Kings hath power to take fields and vinyards, and give them to his servants, 1. Sam. 8.14. and in outward things we must obey, although to our detriment and loss. Answ. Naboth justly refused, because God had forbid him so to do. In Levite. 25. the law is express, that no Israelite might sell his field but upon condition of redeeming it, and returning unto it in the Iubely: but Ahab did not so require it, but either to purchase it out, because it lay so fit for him; or else to exchange it. Now that this was the just ground of his denial, appeareth in his answer: God forbid that I should give the inheritance of my Fathers unto thee: he knew well, that if copy-holders and tenants unto men, may not set, let, or alienate without their landlords consent: much less might he against the express will and covenant of his Lord. Again, if it had been only a loss and damage unto himself alone, he would doubtless have yielded: but no evil of sin must be chosen at all.

The third instance, whether the people might warrantably resist Saul, when he would have put Jonathan to death: seeing Saul had sworn his death, and the Lord seemed by lot to design him thereto. Answ. This was a mean whereby it pleased the Lord to deliver Jonathan at that time. The delivering of an innocent was good, the question is of the means. To which I add, that if it were by means of intercession, and due respect and reverence to the Kings person and place (as the text seemeth to imply by their pleading for Jonathan) the means also were good: but if it were by mutiny, or opposition, or sedition, yet this manner of the fact shall be condemned, but not the fact it self. As for the lot, the Lord indeed noted thereby Jonathan's fact; but thereby convicted him not of a fault, for Jonathan heard not when his father charged the people with the oath ; the whole fault therefore rested in Saul's inconsiderate and rash oath.

The fourth instance is in Joab, both in not obeying one commandment of David, and in obeying another. First, whether he did well in slaying Absalom, having such an express charge to spare him, yea to use him kindly. Answ. Absalom justly deserved death by the law, Deut. 21.18. and justly fell in his sin: but Joab sinned in slaying him: for although he was the general of the war, and had power, yet he forgot that he was a subject, and that in this one point his power was limited by him that gave him his whole command. Meet it was that Absalom should be punished, but by David's consent: and though Joab thought it in policy the safest way to put him out of the way, yet his father conceived how fearful his death would be, if he should be cut off in his sin; and no doubt purposed otherwise by banishment, or imprisonment to have repressed him, if he could no way have reclaimed him. But Joab had no power over his life willfully to slaie him, when David had excepted it; and put case it was a fault to spare him, it was David's, and not his.

Quest. But whether did he well to obey David in numbering the people, being a thing which Moses, and Joshua did without sin; and wherein the King was so peremptory. Ans. He sinfully obeyed David, even as he did also in betraying Vri • h upon David's letter: he was a courtyer that conceived himself to be at every command, although against his conscience, as this was: he knew that God had forbidden to number the poople, without a special commandment, or necessary cause, or without paying the half shekel appointed for every ones redemption at every time of numbering: his speech in 1. Chro. 21.3. showeth, that it was not only against the law of God, but the light of his own conscience: are not all the people my Lord's servants: wherefore doth my Lord require this thing? why should he be a cause of trespass to Israel: as if he had said, there is no war in had, no rebellion in the land, no commandment from God, and therefore this will be turned into trespass against Israel, yet he did it.

Thus by these instances we have cleared the second point considered in this doctrine, and have seen wherein and how far we are bound to obey: now we come to the third.

The third point in this second doctrine is, wherefore we must be subject? Answ. The reasons are sundry, First that we may herein acknowledge the ordinance of God, which we must look unto whatsoever the persons be; for to this the form of speech in the text calleth us, as [ I] I have already noted. The which that we may take better notice of, 1. [ 1] the Lord challengeth it to belong to himself to raise up and give Kings to rule over people, By me Kings reign: and Daniel 4.14. The most high hath power over the kingdom of men, and giveth it to whomsoever he will. Moses praying for a successor saith, Let the God of the spirits of all flesh appoint a man. Secondly, the Lord hath put his own name upon such whom he thus raiseth: I said ye are God's. Thirdly, he setteth a [ 2] stamp of his own majesty, mercy, justice, and wisdom upon these [ 3] little gods; yea a great part of his image shineth upon everyone of thē; both in that so many hundred thousands are subdued under the power of one, in that the whole administration of a people is in one hand, and that the good estate of all dependeth upon him under God alone. Fourthly, he putteth his own spirit upon them as he did upon the seventy [ 4] Elders to assist Moses, yea he giveth them extraordinary spirits, and as we read of Saul, changeth them into other men; not always the spirit of sanctification, but of regiment and authority. Fifthly, he maintaineth [ 5] this their authority, and this sundry ways. 1. by putting on them [ 1] a majesty and presence, even a sparkle of his own to draw an awful reverence of themselves, and daunt offenders. 2. he permitteth them an answerable estate, whereby they may lawfully bear themselves with [ 2] state, pomp, and magnificence above all other; and by their costly apparel, stately palaces, and suitable service and attendance, they may not be only distinguished from their subjects; but express also the majesty and greatness of there estate. 3. by diverse laws and injunctions he preventeth [ 3] such things as any way might bring the calling into contempt. As 1. concerning their persons, if any be to be chosen, they must be men of courage, fearing God, and hating covetousness: to this purpose he gave a law to the Jews, that no bastard should be raised unto office among them to the tenth generation; and this was, least the place should be embased by such persons. 2. Concerning their behavior in the place, it must carry with it a stately gravity beseeming the place; and scorning to attempt any mean or base actions, such as David intimated Saul did in persecuting and hunting him, Is the King of Israel come out to seek a flea? To this serve such precepts as that, It is not for Kings to drink wine, nor for Princes strong drink ; this were an indign thing, and a great blot in his high place. 3. Concerning our behavior towards them, it must be every way humble and dutiful: hence are such precepts, thou shalt not rail, or revile the Prince of thy people: no nor curse the King in thy heart, nor the rich in thy bed chamber. Thus is the Lord every way careful by his law to prevent [ 4] whatsoever might lighten this authority in the hearts of men. 4. The Lord maintaineth this authority by directing their counsels, God sitteth in the midst of the gods: by protecting their persons, for he giveth salvation unto Kings ; and strangely to this purpose by revealing the privy thoughts only imagined against them. By all which, the Lord will have us to honor them whom himself thus honoreth, and espy his own stamp and image upon them: so as in our subjection and obedience unto them, we may know that we have to deal with God; and in our despising of them, make account to hear that in 1. Sam. 8.7. They have not cast thee away, but me from ruling over them.

[ II] The second reason is drawn from the profit we receive by this ordinance, which is also the Apostles reason, he is the minister of God for thy wealth ; namely, both to defend from a thousand evils, from the robber and spoyler, from him that would defile wife and daughter: as also settle every man under his vine and fig tree, that with good hearts and cheerfulness they may serve God. A King never so bad is a great good, and better a tyrant then no king: when there was no king in Israel, every man did whatsoever seemed good in his own eyes ; anarchy openeth the window to all licentiousness; and far better is it to bear one tyrant then many, & to suffer wrong of one, rather then of all, and to part with a tenth, then be stripped of the whole; for where any government is, although sometimes the good be punished, so are the bad too, that they cannot do what villainy they gladly would. What a rich blessing then is a religious and virtuous Kings, from whom his people under God receive the whole benefit of religion and justice? here is the nurse of the Church, the father of the commonwealth, an husband to the widow, a mouth for the dumb: here is Nebuchadnezzar's tree flourishing again, the height of which reacheth to heaven from whence it came; the sight of it to the ends of the world while, it self standeth in the midst of the earth, that there might be equal access of all unto it: in it is meat for all: it maketh a shadow under it for all the beasts of the field, and all the birds make nests in the boughs of it. Let us here cast our eyes upon our own happiness in our noble King James ; whom we have great cause to account (as the Israelites David) the light of our Israel: yea and (as they of Josiah) the breath of our nostrils: the serious acknowledgment whereof, will not suffer us to be wanting in the cheerful performance of all submiss and loyal duty unto him.

The third reason is drawn from the danger of resisting and rebelling [ III] against this ordinance, which the Lord hath taken upon himself to maintain; as he did Moses against Corah, Miriam, and the murmuring Jews. Who hath ever taken the sword (God not putting it into his hand) but he perished by it? What Shebah or Adonijah ever blew a trumpet of sedition, but they did this thing against their own lives? When David would have spared rebellious Absalom, did not the Lord hang him by the hair between heaven and earth under an oke? Had Zimri peace which slew his Master? wicked Jezebel could observe the ruin of such treacherous conspirators. Our own Chronicles are full of rare examples of God's judgments, our eyes have seen not a few upon such. The strange discovery of Percies conspiracy may not be forgotten; nor let that wickedness, and the just vengeance of God upon the actors, never be put out from under heaven. Neither is this only an human observation, but an infallible extract and conclusion out of the word: Prov. 24.21. My son, fear God, and the King, and meddle not with the seditious; for their destruction shall rise suddenly, and who knoweth the ruin of them? To these reasons might be added, that it is the brand of Libertines and carnal Gospellers, to despise government, and speak evil of majesties and dignities, &c.

Use. 1. Popish religion is a flat enemy to the law of God, and nature, the professor of which must before he be the Popes darling, swear flat contrary to this subjection; every year and almost day gives experience of this truth. Besides, their doctrine is full of traiterous positions; and their books which they daily send in amongst us, are stuffed with poisoned invectives to bring our Princes and nobles into contempt: pity it is so many of them are so openly suffered, to the offense of the good, and the casting further back of those that be bad. It is not my duty to speak or write what Lipsius in his posthumus epistles hath foolishly bolted out against the Lord's anointed over us; but this I say, the book is too much set by: and if a Papists tongue can stain or slander, I affirm, there are few of our nobles whom Costerus hath not lately maliciously slandered: the practice among them I acknowledge common: but the thing among us to be lamented is, that both that and other such books are so common.

2. This subjection is the rather to be urged upon all, because the devil seeketh by all his cunning and power to weaken this ordinance, and bring it into contempt; which is evident, in that men dare not take such liberty of speech against the supreme and highest, yet how ordinary is it for men, to weigh themselves and their worthiness with those that are sent from the highest? yea and s • icke not to make odious comparisons with them, that lay his office aside he is as good and better then he; but the devil hath now the hold he would have; for while the eye is upon the person, and not upon the place, steppeth in this equality; and this equality shaketh off subjection before he come to such terms of defiance. Others break out into speeches beseeming the authors even Chore and his company, rather then any Christian, Ye take too much upon you Moses and Aaron, whensoever the magistrate administereth not according to their minds; and let the Magistrate when he will set himself to reform the congregation, as Moses did, this corruption of men's hearts will not long lie hid: which being so great, and Satan's malice no less, Ministers must the rather be much and often in this doctrine, as Titus was here commanded.

Now we come with the Apostle unto the second sort of those general duties which are required of every Christian: and these be the mutual duties one towards another, the which we may best conceive in this order. 1. generally propounded in these words, ready to every good work: which I know some restrain unto the cheerful performing of the Magistrates lawful commands, to the confirming of which sense perhaps that needles copulative (and) is inserted into our English, not found in the Greek text. But the precept is entire of it self, and several from the other before: and as I take it both parallel unto that general phrase, cap. 2.14. zealous of good works: and contrary to that cap. 1.16. reprobate to every good work. Secondly, more specially, both 1. by removal of the lets of concord and love, which are two, 1. evil speaking. 2. fighting or quarreling. 2. by entertaining such virtues as are the nurses and cherishers of Christian concord amongst men; of which the Apostle nameth two of the principal. The former, is Christian equity, which carrieth the mind equally and indifferently, freeing it from passion and perturbation, that it may conceive the best of persons and actions. The latter, is Christian lenity, gentleness, or meekness, which even in taking notice of the faults and vices of others, covereth so far as is good for the party: and also in the spirit of love and meekness cureth, and seeketh to restore such an offender. And as the two former vices were prohibited in regard of all men, so these two virtues are not so nakedly propounded, but that their objects also are by the Apostle noted in the last words: where the Apostle saith that we must be equal, and mild, not only to those in authority, who may else return our frowardness with intolerable displeasure; nor only to our friends and familiars, or such as by the bond of nature or service may claim such dealing from us; neither only to God's friends and believers: but to all men indefinitely, even those to whom out of the bond of Christianity we are nothing bound; those who in themselves deserve no such thing, but the contrary at our hands: in a word, those who are not only our enemies, but God's after a sort; being as yet without, and not brought unto the faith: which last words may not slightly be overpassed, because they lay a notable ground, and make way unto the verses following.

For this first general exhortation, the scope is, that every Christian ought to keep with him a propensitie, and disposition to every good work, whether it concern God, or himself, or others: for the Apostle having called us to give God God's, and Caesar's to Caesar; that the body of Christ might be without rent, as his coat was without seam; and that there might be a sweet harmony and consent in the Christian commonwealth; he now calleth to the practice of a common principle, and law in nature, namely, to give every man that right which God hath given him: and Christians are not only debtors unto Magistrates, but to the meanest and weakest, to whom the common bond of nature and humanity hath knit us: so as no man can say of any man, I owe him nothing. The like practice of our Apostle we may elsewhere observe, as Rom. 13. where having in many verses required subjection and tribute due unto Princes; in the 7. and 8. verses to shut up his exhortation withal, he wisheth to give to every man his due, tribute to whom tribute, custom to whom custom, fear to whom fear, honor to whom honor; but love to all men, owe nothing to any man but love: which is such a desperate debt as a man can never discharge himself of. The like doth the Apostle Peter, who combineth all these duties in one short verse, but a little inverting the order: Fear God, honor the King, love brotherly fellowship.

This precept in hand chargeth upon every Christian these two main duties. First, that he must make account with himself that every Christian duty belongeth unto him, even every good work to which the Lord giveth him calling and ability. Secondly, that he must keep himself in a fitness and readiness thereunto.

Doctr. 1. The former is cleared by the testimony and other observations out of the Scripture: The law curseth him that continueth not in all things: the Gospel also in general requireth the observation of all things: Teach them to observe all things which I have commanded you; which precept was given when Christ had on the cross fulfilled all righteousness [ 1] in the persons of his members. As for the special precepts of the Gospel, they are many: Philip. 4.8. Whatsoever things are true, honest, just, pure, pertaining to love, of good report, if there be any virtue, or any praise, think on these things. The Apostle was not content that the Corinthians should abound in every grace else, and be wanting in one: but exhorteth, that as they abounded in everything, in faith, in word, in knowledge, in diligence, in love, so they would strive to abound in this grace also, namely, of mercifulness to the distressed Saints. The same Apostle to the Thessalonians knew what he prayed, when he wished that they were stablished to every good word and work. 2. This standeth with [ 2] those special commendations which the Apostles have given of sundry of the Saints, to stir up others unto their imitation. When Paul would be large in commending the Church of the Romans, he affirmeth they were full of goodness : so of Dorcas we read, that she was full of good works and alms: and mention is made of the coats and garments which she had made for the Saints. 3. As the holy Ghost in Scripture approveth [ 3] and commendeth the presence of any true grace, for the encouragement of it; so also taketh he notice of that which is yet wanting, to provoke to the purchase of it. Many of the good kings of Judah were highly commended, yet something or other they failed in, either the high places were not wholly taken down, or some league or oath • was made with the enemies against God's commandment, or some heaviness or forgetfulness overtook them, that of few of them it could be said, they went through-stitch with every good work. The spirit likewise in the New Testament speaking to the Churches, taketh knowledge of many good things in the Angels of them; I know thy love, thy faith, thy patience, thy zeal, and thy works, &c. but few of them escaped without that exception, nevertheless I have somewhat, or a few things against thee: either the first love was fallen from, or Balaam's doctrine maintained, or Iesabels fornications suffered, &c. but according to the truth of their condition, the spirit is plain with them, this thou hast, and this thou hast no • ; implying it to be matter of just reproof before God, to be wanting in any good work, which he hath given calling and means unto. 4. The nature of grace giveth light and evidence unto this truth, the which disposeth the will and powers of the soul equally unto one good [ 4] thing, as well as unto another: for regeneration includeth in it the seeds of all virtues, and reneweth and changeth the whole nature, which hath in it the seed of all sin and vice: and when the Scripture would note the soundness of grace, hence it doth it, that it both hath respect to all the commandments, and hateth all the ways of falsehood.

Use. 1. This doctrine first teacheth us to learn the rule of every good work, legal or evangelical. The former are not only such as are commonly known and expressed in the words of the decalogue; but such also as therein are included and implied; these must be sought out; for else ignorance of the law excuseth not from fault. Content not thyself that thou canst say the commandments, nor if thou canst say that thou hast kept the whole letter of the law from thy youth: but study the whole Scripture, which is an exposition and large commentary of those ten words, hear it, read it diligently, meditate upon it, apply it to thy heart and life, else knowest thou not how to begin any good work. Learn further the special good works required by the Gospel, such as are faith in Christ, repentance of sin past, amendment of life for time to come. And cursed be all that Popish doctrine, which would hide this light under a bushel, whereby alone the Christian can discern what is a good work, and how himself may do it well.

Use. 2. If every good work belong to every Christian, then may not men post over the matter to the Minister; the common conceit is, that the clergy should be holy, hospitable, and so qualified as we have heard in the first Chapter, but for common men and unlearned, it will be acceptable enough if they be almost Christians, that is, as good as never a whit: whereas the Lord bindeth upon every Christian, of what condition soever, the practice of every good work which is offered him within the compass of his calling, either general or particular. For example: If a Christian be called into public place, as of Magistracy, he may not conceive that the building of the Church, the discountenancing of sin, the encouragement of the godly, belongeth only to the Minister; but he must set hand to these works, he must establish, and countenance the Ministry, he must be the foreman in all good exercises; he must be rich in works of mercy and of justice, the patron of the poor, the shield of the oppressed: but especially a pattern of piety, he must be a man fearing God: yea he and his house must serve the Lord. If thou remainest a private man, the same care lieth upon thee in thy proportion: thou must procure the wealth of Jerusalem, at least by thy prayers for the peace of the Church, for able Ministers, for the free passage of the Gosspel: and if God further enable thee, thou must relieve such as stand for the truth of God, and purity of his worship: Thou must do all the good thou canst to others in preserving life, feeding the hungry, clothing the naked, visiting the prisoners, and so become rich in the works of mercy. Thou must also be diligent in duties at home, in reforming thy family, teaching them, praying with them, examining how they profit and thrive in grace, and walking religiously and conscionably in every good work of thy personal calling. Here is a course which goeth far beyond harmelesnsse, and good meanings, and good words, which James saw to be the religion of many in his time; this is soundness in christianity, when a man can thus turn himself, as well to one good action as another. Some there are that seem very religious, can come to Church, go in the count and company of Christians, and religious persons, but very unmerciful, overgrown with covetousness, and in private, for a penny advantage, discharge all religion, till Church time again. Others are merciful enough, but careless of religion altogether; some are just in their dealings, but unclean, or intemperate; others are temperate, but unjust, liars, swearers, and no fidelity in them. The Apostle James meeteth with all these, teaching us, 1. that pure religion standeth not only in harmelesnes, and keeping ones self unspotted, but in visiting the fatherless and widow; that is, the frequent practice of works of mercy, and charity: many say, if I were rich I would do thus and thus: but art thou a Christian, art thou religious? then though thou beest poor, thou art merciful. Paul commended the Macedonians that being but poor, yet they were rich in liberality toward the Saints. 2. in cap. 2.10. that he that offendeth in one point of the law, is guilty of all; and he that saith thou shalt not commit adultery, saith also thou shalt not kill; now if thou dost no adultery, yet if thou killest, thou art a transgressor of the law.

Use. 3. If a Christian must employ himself in every good work then must men so cast and contrive their courses, that neither duties of piety hinder the duties of their calling, nor these stand in the way of the other. And he that hath the heart of the wise to know time and judgment, forecasteth both wisely, and knoweth one of these to be subordinate, but not opposite unto the other. Hence must Christians forecast, and remember the Sabbath before hand; and so order and husband their times and seasons, that there may be place, and time, and opportunity for every good work in the week-day; and especially for the best works, whether public exercises of religion, or private prayers and exercises in the family. Which wise managing of affairs, because men are wanting in, therefore sometimes the Sabbath must be encroched upon, and God's service iustled out for some carnal matters: other times weeks exercises are neglected, because this inconvenience or loss in the calling, was not seasonably and prudently prevented; the private service of God also in the family, must now and then be laid down for a time or turn, because some other domestical distraction hath devoured the time allotted for it. Let no man then separate those duties, which the Lord hath coupled; if thou beest ready to the duties of thy particular calling, forget not the duties of the general; if thou wouldst be serviceable to men, forget not in the mean time thy service of God. If thou canst be diligent to provide for thyself and thy family, set sometime apart to look out, to inquire into and relieve the necessities of God's children & family abroad. But woe to such knots of companionship tied fast by the devil, to sporting, gaming, or other ungodly lusts, that neither the duties of their calling on the weekeday, nor religious exercises on the Sabbath can obtain them.

Doctr. 2. That every Christian ought to keep in himself a fitness, and readiness to every good work, is plain in the Scriptures. For 1. in duties of piety, we are enjoined not only to come to the house of God, but to take heed to our feet, and to wash our hands in innocence, before we compass the Altar, and first to sanctify our selves before God, and reconcile our selves to men, and then bring our gift. If we preach, [ 1] we must do it readily, and of a ready mind, for then we have reward. If you hear, you must be swift to hear, and ready to hear, rather then offer the sacrifice of fools. 2. In performance of duties of love and mercy [ 2] unto men, we are called to readiness in distributing, 1. Tim. 6.18. and mindfulnesse to distribute, Heb. 13.16. 3. In private duties, when [ 3] God giveth us peace and opportunity, we must serve him with cheerfulness and good hearts, Deut. 28.47. 4. In private injuries, we must [ 4] be ready to receive, yea to offer reconciliation, and to forgive, which is another good work: and so in the rest.

Reasons. 1. We herein become like unto God, whose nature is to accommodate himself to our good; whose readiness to give bountifully, [ 1] and forgive freely is hereby shadowed. 2. Hereby we also beautify, and as it were guild our duties, when they come off without delays, without [ 2] grudging, murmuring, or heaviness, but as from men inu • ed to well-doing. 3. Hereby we may lay hold of Christian consolation, in that this ready and willing mind is accepted, where often power of doing [ 3] good is wanting; and indeed the regenerate often want power and ability unto good, but to want will and desire, is dangerous.

Use. Whosoever would find this grace in himself, must try it by the companions of it. As 1. there must be a good heart, cheerfully [ 1] and willingly disposed unto, and in the doing of good; 2. Thess. 2.17. The Lord must first move and persuade the heart, (for so the word signifieth as well as to comfort) and then establish his to every good word and work. Hence are we exhorted to do everything heartily, as to the Lord. The Lord would have none to offer anything to the building of the tabernacle, but whose heart encouraged him, and whose spirit made him willing. If thou findest not thine heart accompanying thy duties, but thou doest thy religious duties for necessity, law, fashion, or for some sinister end; and thy duties of love with a strait heart, or an evil eye, thinking anything bestowed too good, or too much, thou hast slain thy action before the birth, it was never quickened, it hath no life, no • [ 2] soul; God who loveth only a cheerful giver, will not endure it. 2. He that is continually ready to every good work, cannot but be abundant in good works: the phrase little differing from that, 1. Tim. 5.10. The widow that hath been continually given to every good work : for else this readiness could not be other then an idle preparation. Dost thou continue in prayer? in all things give thanks? hast thou been diligent in training up thy family in God's fear? hast thou with Onesephorus, often refreshed the Saints? doth the loins of many bless thee, and the blessing of the poor and widow return upon thee? show me the • oats and garments thou hast made; show me the knowledge and fear of God in thy family; express the faith thou professest, by such fruits of faith as these are, and then hast thou profited in this precept, else thou as yet comest [ 3] short of it. 3. In such a party will be a forgoing and departure with things of price, yea the best thing he hath will not be too dear to purchase that duty which he seeth God requiring at his hands; which if it be wanting (because many good works are costly) a man cannot be ready to every good work.

Now to apply the point, if we look seriously and impartially into many of our sacrifices and oblations to God and men, may we not accuse our selves, as the Lord once did his people? Ye have snuffed to offer the thing which was good, and have offered the torn, and lame, and sick : nay many of us snuff at these last and worst. If the best and most religious action would charge many a one but with a matter of tweluepence, such is their readiness to any good work, that it shall lie in the dust: and although God hath given them abundance of outward things, to the end that they might be means of performing many a good work, yet still they plead want of ability, whereas if they were as willing as able, they would become rare patterns of well-doing. But herein they show themselves (what ever they profess) forgetful of this precept, and destitute of this grace, which quickly and upon every just occasion findeth it self called into practice: and finding it self so called, standeth not so much upon abilities, but worketh the will to the ability, yea and beyond in just occasion: not that we call any man to the cracking of his estate, or to the exhausting of the fountain of his liberallitie, for we need not; but we would have them to know, that God maketh them able to give, before they be able to cast away as much as they give and hurt them not: and calleth them to distribute, before their own pleasures and lusts be served: seeing this precept requireth the departure with, and forgoing of that which is often sweet, precious, yea and necessary for our selves. Let unconscionable men think well hereof, who can contentedly throw away at one cast, or game, at cards or dice, more then willingly they would sow in pence to the poor all the year long.

Having now seen the necessity, and notes, we will shortly set down some rules of practice, for the better setting us forward in this duty. First, get into thy soul the conscience of this commandment, accounting it [ 1] worthy of all thine obedience, being so often urged in the Scriptures, and made in the end of the former Chapter, the end of Christ's purchasing of us. This reason drawn from the fear of God, prevailed so far with Job, that thence he was moved to use mercifulness to all sorts of men: for God's punishment was fearful unto me, and I could not escape his highness. Secondly, Take every opportunity of well-doing while [ 2] it is offered: for else the opportunity may be cut off from thee, or thou from it. This is the Apostles rule, Gal. 6.10. While we have time, do good unto all: That is, take the present occasion of doing all the good thou canst, 1. in regard of thyself, perform the principal and main duty, know the day of thy visitation; slack not this thy term-time, but get the oil of faith, knowledge of God, and obedience to his word, that thy lamp may ever be shining to the glorifying of thy Father, which is in heaven: in one word, forget not while thou hast time to give all diligence to make thine election sure. 2. In regard of others, if now thou canst do them good in soul or body, delaie it not: Prov. 3.28. Say not to thy neighbor, go, and come again tomorrow, and I will give thee, if now thou hast it: and what knoweth any man, whether this may be the last day wherein he can do good to himself or others? Thirdly, [ 3] Go yet one step further, to seek and watch occasions of doing good, and be glad when thou hast obtained them, that so thou mayest ever be furthering thy reckoning. We read of the Patriarchs Abraham and Lot, how they sat at their doors watching to entertain strangers, that they espied them a far off, run out to meet them, and most earnestly entreated them to abide and refresh themselves; show thyself herein the son of Abraham. And would to God Christians were a little quicker not only in taking, but seeking occasions of exercising the duties of mercy and love: for there is more in it then the serving of every beggar at door; who the most of them live in the breach of God's commandment, and in a course against all good order; they might bethink them of many poor and careful Christians, some laboring under poverty, some under debt, some under sickness, some under temptation, some under one burden, some under another, whose necessities ought to be inquired into, and so occasions sought of relieving Christ himself in his members; the want of this inquiry, is the cause of much vnfruitfulnes.

Here I might free our doctrine from that Popish imputation, challenging it as an enemy to good works; but of that we shall more fully speak in the 14. verse.

The special precepts which are to be performed to all Christians, are propounded, 1. negatively, 2. positively. The negative requireth the good abearing, 1. of the tongue, That they speak evil of no man: 2. of the hands, no fighters. The affirmative layeth bridle upon the affections, but soft, showing all meekness to all men.

For the first. The word is a rule not only of doing well, but of speaking well also; and condemneth as well unbridled speeches, as disordered actions, and frameth as well the tongue to every good speech, as the hand to every good work: and therefore fitly is this precept induced upon the former: instructing believers that as they must be ready to every good work ; so also must they as readily exercise their tongues in suitable speeches, abandoning all hurtful language, tending to the disgrace or injury of any man: seeing these two may not be divorced in him that would dwell in the Lord's Tabernacle; who must be both a worker of righteousness, and a speaker of the truth in his heart: and no slanderer of his neighbor; Psal. 15.

Quest. The Apostle seeming to prohibit all evil speaking, whether is it not lawful to speak the evil we know by another, so we speak nothing but truth? Answ. It is never lawful in any uncalled to speak it. But if question be when a man is called, I answer, that God giveth a man calling in diverse cases. 1. When any man is publicly called before a magistrate, to testify of a fact, for the clearing of some truth, and execution of justice, and now to speak the truth, is to strengthen [ 1] sinews of human society. 2. Priuately, when a truth is called into [ 2] question between man and man, and cannot otherwise be cleared then by rubbing some old sore; especially if in such a case a man's own credit [ 3] be hazarded, and cannot otherwise be saved. 3. When a man counselleth and adviseth with another, how such a man may be recovered out of such an evil, or else admonisheth the party himself; both which are so far from intending his hurt, that they tend to his amendment. 4. For the prevention of such hurt as may arise to some other by a scandalous and [ 4] wicked person: in which case, a father to his child, a master to his servant, a friend to a friend, and one Christian to another, may fore warn and inhibit such a man's company and converse, and add his reason, he is known thus and thus to be vicious; out of which grounds, all the speaking of the evils of others, though never so true, may go under the title of evil speaking.

Now all evil speaking, may be referred to two heads: for it is 1. either the uttering of false and evil things: or 2. of true things falsely and evilly.

The former, 1. when men speak upon no ground, as when men present [ I] or absent, are accused of the evils which they never did. Thus Ziba [ 1] accused Mephiboseth, that he went not out to meet king David, but stayed at home, expecting to be made king over Israel, which was a mere slanderous invention of his own. 2. When men speak some evil of others, upon weak and insufficient ground: as when any either publicly [ 2] or privately, chargeth some other man before his face, or behind his back, with evil upon suspicions. Thus the Princes of Ammon charged David's servants with deceit, and caused Hanun to use them most villainously, only upon suspicion, that they were spies: which what mischief and blooshed it wrought, the text declareth. Yet here in more heinous offenses, if the suspicions be more vehement, a fact may be charged by the Magistrate upon the party himself; that so he may either clear himself, or lie guilty under his offense; but else to relate evil upon suspicion, is altogether unlawful. 3. When men cast railing, cursing, or reviling speeches upon another present or absent, openly or secretly, and covertly [ 3] by insinuation: as Absalom, when he told the people, that there was no man to hear their matters: all these are directly evil speeches in false and evil things.

The latter kind of evil speaking is in true things: as, 1. when a man speaketh of something done or spoken, but destroyeth the sense. Thus [ II] the Jews witnessed against Christ, that he said, he would destroy [ 1] the temple, and build it up again in three days; the which false witness cost him his life. 2. In uttering nothing but truth, but with wicked insinuations, and collections of evil. Thus Doeg spake the truth to Saul, [ 2] but poisoned his speech with insinuating that David and the Priests conspired against him. 3. In speaking of good things, but either lessening them, or depraving them, as done of bad intent, for bad ends, or in hypocrisy. [ 3] 4. In speaking of things evil and not so well done: 1. by uncovering [ 4] infirmities, which is the guise of cursed Chams, who are ever revealing to their brethren other men's nakedness; which an ingenuous disposition, yea humanity it self (if there were no religion) would cover and hide: Prov. 11.13. He that goeth about as a slanderer, vncouereth a secret, but a man of a faithful heart concealeth a matter. 2. whereas we can excuse our own faults twenty ways, by amplifying the faults and offenses of others, be they never so apparent, we become evil speakers in a high degree: as sycophants who make the scapes of men far greater then they are; affirming often that to be done of deliberation, which was done rashly and in hot blood; or presumptuously, when it was perhaps done but weakly; and imputing that to want of conscience, which perhaps was want of heedefulnesse and foresight: and thus the sin is heightened, when men so wickedly speak of that which they ought altogether to be silent in, and not speak at all.

Now because of all sins, there is not a more manifest and general mischief in all the life of man, wherein even Christians themselves are not exempted, who (not conceiving how this little member defileth the whole body, yea disturbeth not the natural body only, but even the Political and Ecclesiastical, that is, the Church and Common-wealth,) carry a very world of wickedness about with them, and yet wipe their mouths as though all were well with them; therefore will it not be amiss, to take a little pains with this sin, scarce so accounted of, and to show, 1. how unseemly it is for a Christian, 2. how dangerous in it self, 3. the means to repress and avoid it.

For the first: To utter a slander, saith Solomon, is a note of a fool ; and [ 1] the slander it self is a fools bolt which is soon shot. And the Apostle in so many places affirming it to be a practice of the old man, which must be cast off, maketh it hence an unbeseeming thing for Christians that profess new life, to walk in such heathenish courses, for the [ 2] which God gave so many of them up to their own hearts lusts. 2. This cursed speaking whereby our brethren are hurt in their names, is the devils language, who thence hath his name, and argueth a venomous and hateful disposition, not becoming the children of God: and therefore when men will speak their pleasure of men absent, obtrecting and detracting from them, and yet preface, that they think the party no evil; it is false, for thou thinkest evil before thou utterest it uncalled; and hatest him in thy heart, for if thou louedst him, thou would cover (not coin) [ 3] a multitude of sins. 3. True religion will not stand with such a tattling course as many Christians take up, who like the Athenians, delight in nothing more then hearing and telling news; and once getting a tale by the ende, they are in travel, till they have delivered it to others; and with these all opportunity of good and edifiable speech perisheth. True it is, that a good man cannot be an evil speaker, and where the speech is not good, all religion is naught; If any seem religious and refraineth not his tongue, that man's religion is vain: and yet in truth this is the most religion of our days. Which although it have the name of bounding and binding the whole man to God, to men, to all good offices and duties to both, yet indeed hath not prevailed to the bridling of this little member in the most. 4. Were it not most disgraceful for a Christian to be counted a thief, or a continual robber in the high way, [ 4] or a continual breaker of the peace? and yet this sin is a greater breach of love then theft, or spoiling of the goods: for a good name is more precious then gold, more sweet then the sweetest ointment. And if our neighbors beast or goods must find relief at our hands, much more must his name: for if those should be taken away or perish, they might be restored or otherwise supplied; but a wound in his name, is like a dangerous gash in the body, of which we say, once broken ever a scar. Now if it be the greatest enemy to love, which is the badge and mark of a Christian and disciple of Christ, and of peace, whereof the refraining of the tongue is a preservative; how can it possibly agree with the person or place of a Christian.

The second point, is the danger of this sin, which cannot but attend it, unless we conceive no danger in breaking such express commandments as we have, Leu. 19.16. Thou shalt not go about with tales among thy people: and I am. 4.11. speak not evil one of another, brethren: for this saith he, is not only to break, but condemn the law: that is, as not sufficient or worthy to guide him in all the particulars of his life. The defense of many a man is, I speak nothing but truth, and so long I may speak it: But if that thou speakest be a tale true or false (as it is if without a calling thou playest the pedlar, and settest to sale the name of thy brother) these commandments cast and condemn thee. Others think it is a fault indeed, but not so great a fault to speak the thing we know by another: but look upon it, not as it may seem in thine eye, but in the penalty the Scripture hath set upon it; Psal. 15.3. it hindereth the entrance into the holy mountain of God: and 1. Cor. 6.10. railers and revilers shall not enter into the kingdom of heaven: and therefore it is no such small matter as many take it for. Others reply, what are words but wind, and God is not so strait-laced: if a man should go to hell fo • every word, who shall come to heaven? This indeed is an ancient • aturall conceit, that outward profession and ceremony, will carry a man to heaven, although in the particulars of the life, the power of godliness be never expressed: But mark how the Lord answereth such vain conceits, Psal. 50.19, 20. Thou givest thy mouth to evil, and speakest against thy mothers sons: these things thou doest, and I held my tongue, and thou thoughtest me like thyself: But I will reprove thee, &c. God hath his time then to call upon old reckonings, and then thou shalt not think words wind, but know to thy cost, that life and death was in the power of thy tongue.

Others yet see no such danger, or if any be, it is far off: But this sin beside the just hire of it hereafter, carrieth a secret plague with it for the present: for look as thou dealest with another man's name, so shall thine be dealt with, and with what measure thou meatest to others, shall men measure to thee again. But I must speak my mind, and then I have done: no, thou hast done thy speech, but thy speech hath not done with thee: thou mayest as well say, having stabbed a man to the heart, I gave him but a blow, and I had done, but the blow hath not done with thee, thou must before the judge for all that, and then see if that plea will hold.

Let professors therefore humble themselves for this sin, which is so dangerous and so common, as that it is the english of our tables, of our beds, of our public and private meetings, to rip up this or that old slip, or injury done by another: the devil doth so sit in the lips of a number of men, that no other talk can proceed from them, but such as is like arrows to wound those that are far off, or hammers to knock him in the head, to whom such tales are told, or swords wounding his own soul to the death. Beware also for time to come of the subtleties of Satan, who that he may not appear an accuser or a devil as he is, or so black as he is, hath taught his novices in this art to use diverse prefaces as it were to get attention by: and then is the sin most dangerous, and hath most Satanical subtlety in it. Sometime ye shall have some that will begin with the praise of the party he telleth a tale of: he is an honest man, one that I have cause to love well, and one of very good parts, &c. and yet thus will he wound an honest man, he spareth not his friend, but as a fly follows his sores. Sometimes the talebearer beginneth with the profession of friendship to the party, to whom he would vent some mischief, and insert some seeming care of the others credit; you are my friend, and let it be spoken between us, and go no further; tell none that I told you: But would he have a word against his neighbor die with another, and cannot let it die with himself? or would he shut another man's mouth even in opening it? he hath also his friend to communicate it unto, and so it goes from hand to hand, fretting secretly like a cank • r. Sometimes again we shall hear slanders breathed out in a certain commiseration, as taking pity of such a one; that as Solomon saith, the words of the talebearer, are like the words of the wounded: that is, are lamentably uttered, but yet they go down into the bowels, they give a deadly stroke, and hurt him worse then he was before. Many will say, it is great pity of the man, I speak it with grief, but the series and tenor of the speech showeth it a merciless pity. These speeches are far off from saluing up the matter, or licensing thee to speak thy pleasure: nay, commonly they argue a bad cause, and a guilty conscience, accusing for that evil, from which yet thou desistest not: and whatsoever thou mayest premit for pretence, or defense of thy course, thou cariest thyself liker those vermines which rise and feed of venom, excrement, and poison, then a Christian, who, wert thou possessed with Christian love, thou couldst not rejoice in evil: 1. Cor. 13.6. Love rejoiceth not in evil, but rejoiceth in the truth.

The third thing to be considered, is the means to avoid this sin of evil speaking, which may be reduced to five rules. First, look to thine heart, for if it being the fountain be corrupted, the issues and streams [ 1] cannot but be bitter; and if thou givest thyself leave to think evil of any man, as accounting the thought free, thou canst not but one time or other utter it. Purge well thine heart therefore, 1. of pride, which maketh a man speak disdainfully of those who want the things which themselves seem to have, and liberally take up any language if he can make the detraction of another a ladder for himself to climb upon. 2. Of envy, which grieving at the graces and good things in another, seeketh to darken them: as Satan envying Job's prosperity, said he serveth not God for naught. 3. Of flattery, which for favor or reward will tune the tongue to any ear. Of anger and displeasure, malice we say never spake well, but there lieth a secret grudge of revenge hid in it, which quickly setteth the arms on work in the strong, and the tongue in the weak. Banish betimes these nurces and midwives of this mischief; and contrarily get into thy heart the love of God, and of thy brethren, which will not hastily discover, but carefully hide and cover even a multitude of trespasses and sins: Excellent to this purpose is that of Solomon, Prov. 11.13. A faithful heart concealeth a matter.

Secondly, be careful to contain thyself within thine own calling; [ 2] follow thine own plow; beware of the sin of busy bodies, who love to play the Bishops in other men's diocesses: who if they had not with the Witch in the fable, put off their own eyes at home, they might find soul corners enough well worthy of reformation in themselves: but therefore load they others, because they spare themselves; they throw no stones at their own faults first, and therefore they ate at good leisure to pry into other men's, and so become the devils gunpowder for want of better employment.

[ 3] Thirdly, Beware in all thy speeches with men, of strife of words, for from hence evil speeches arise, and many words want not iniquity. If any man provoke thee by reuilement and reproaches, return not evil for evil, but rather bless, as becometh an heir of blessing. The angel durst not revile the devil himself. Christ when he was cursed, cursed not but committed all to him that judgeth righteously. What the Apostles practice was is confessed, 1. Cor. 4.13. We are evil spoken of, but we pray. Let another delight in cursing, it shall cover him as a garment, and run into his own bowels as water, or like a stone thrown upward shall fall upon the head of himself that cast it; for one clause of the covenant is, I will curse them that curse thee: But if thou beest the child of God, fear not causles curses, which shall not come, nor be moved thereat to break thy patience; and ever remember that of the Apostle, Rom. 12.14. Bless them which persecute you, bless I say and curse not.

[ 4] Fourthly, In all companies pray to the Lord to set a watch before thy mouth, and to keep the door of thy lips, for the tongue can no man of himself tame, being such an unruly evil, as the Apostle James teacheth it to be; yea resolve with David, before thou enterest into any company, not to offend with thy tongue: accustom thyself to soft answers which break wrath: strike two stones together and fire will sparkle out, but take away the fuel and the fire faileth.

[ 5] Fifthly, beware of consenting to this sin in another, for as thou art bound not to relate, so not to receive any evil speeches of thy brother: Solomon counselleth not to meddle with the slanderer, and flatterer: wise chapmen must beware of such base pedlars. If another will dedicate his tongue to S •• han, thou that wouldst free thyself from this sin, hast other business for thine ears. And because many who are loath to give their tongues liberty to run upon others, yet conceive no danger in keeping their ears always open (like the unclean vessels in the law) to receive any report against another; let such know, that the sin cleaveth fast unto them, and becometh their own, who are no • now accessories, but principals in it, without whom the sin could not be committed. For as there would be no thieves, if there were no receivers, so if there were no hearers of false reports, there would be no speakers. And what an unworthy thing is it, for a Christian to be a fosterer, yea a base s • ruant to the sin of another? besides that, it argueth both want of wisdom, and want of love in such a party: of wisdom, in that he receiveth a testimony, and that from one witness; and he neither called, examined, or sworn, and that against the credit and good name of an honest man, flat against the rules of the laws of God and man: of love to his neighbor, for if there were love in the heart, it would express it self in the tongue, in the just defense of the party: as he would have his friend defend his own name, if it were hazarded. Further, the commandment of God is direct against it, Exod. 23.1. Thou shalt not receive a false tale: and to give heed to false lips, is a note of a wicked man: and on the contrary, it is made one of the ten notes of a citizen of heaven, not to receive an ill report against his neighbor. Let us therefore be wise to take up that wholesome counsel of the wise man, to drive away tale-bearers with an angry countenance, as the North wind, the sharpest of the winds purgeth the air, and driveth away the clouds, which else would quickly resolve themselves into showers and storms. Thus shall we make him loath to speak, that which he seeth us loath to hear; and if he will needs speak of others, entreat him to speak of their good behind their backs, and of their evil to their faces: if the evil be private, wish him to admonish him between them two; if it be more known, put him in mind that in many things we sin all, and had need beware least our selves fall; or that if he speak in love, it requireth another manner of process: and if of hatred, his anger were better turned against his own sins. If thou knowest the party innocent, openly defend his innocence, as Jonathan did David's; if thou doest not, tell him that the law requireth better proofs against a stranger, and thou mayest nor give credence to so slender a testimony. I know there is too much nicenes, and it would be thought too much inciuilitie to stay a man from shooting his venomed arrows, by which he would both kill himself, and hurt others he cares not how many; but he hath most comfort in the ende, that can wash his hands before God, and manifest that he hath not carried the devil, neither in his tongue, nor in his ear.

Christians must so speak, and so do also as those who will be ruled and judged by the law of liberty, that is the gospel, which is a doctrine of peac; a doctrine breaking swords and spears into mattocks & scythes; a doctrine metamorphosing after a sort lions into lambs, & asps & crocodiles into harmless children; a doctrine which cutteth off both affection and desire of contention and strife (for we might well read after the old translation no striuers) as also maketh a man lame of the striking hand. Not that every striking and fighting is hereby forbidden. For 1. every man is bound to contend in his place for the faith, for religion, truth, and sound doctrine, against falsehood, error, heresy, and superstition. 2. [ 1] The ruler and people may by lawful war, repel open either idolatry, [ 2] or injury, from Church or common wealth, whatsoever the Manichees have doated to the contrary, who condemned Moses himself, because he was a man of war and shed much blood, or the Anabaptists of our days: for if it had been altogether unlawful, John the Baptist would have advised the soldiers rather to have given over their calling, and taken no [ 3] wages at all, then to have been content with their wages. 3. Private men may seek the face of the Ruler, to prevent, or redress an injury, and thus contend in judgment, which is no sin unless it be for trifles, or of revenge: so Paul appealed to Caesar, and helped himself by the [ 4] benefit of law. 4. It is lawful for every Christian in defect of the Magistrates aid, in the lawful defense of themselves, lives, and goods, to become Magistrates unto themselves, in which case they may without sin both strike and slaie, so as desire of revenge, and intent of blood-shedding [ 5] be absent. 5. Neither is domestical discipline excluded by this precept, whereby fathers and masters may, if the fault require put on severity in their just corrections of their servants and children.

But the sin here condemned is, when men suffer their lusts so far to sway, as they not only not follow the things which make to Christian peace, but are enemies unto concord and brotherly love: men of such violent affections as are ready not only to return injury with injury, but with seventy • old revenge: right Lamechs, and rough Ishmael's, whose hand is against every man, men of a word and a blow, fitter for the camp then the congregation of Christian men.

Now what an hateful thing is it that a Christian should be endited at the Lord's bar for a common barrater, and quarreller? How unlike should he be to God, who is a God of peace and loveth peace, and the sons of peace? how far from having any part in the merit of Christ, who hath dearly by his precious blood bought the reconcilement of all things? how unanswerable were it unto this profession of Christianity, which cannot become a kingdom divided against it self? how prejudicial to Christian duties, both interrupting prayers, and withstanding the acceptation of them, when the gift is brought without a reconciliable mind? How doth this course in Cain's way violence all bonds both of nature and of grace? signing a man to be out of the communion, out of the natural fraternity in the first Adam, and much more out of the spiritual in the second, yea arguing such fierce men to be rather of the serpents and crocodiles seed, between which and man God hath put an enmity, then of men, seeing they have put off all respect of creation, of adoption, of flesh, and of faith.

But because many think they have some reason, to look big, and carry resolute stomachs, and high spirits in their breasts, and as big words in their mouth, let us look a little into their pretences.

First, some conceive that it is the way to get credit and become esteemed [ 1] to proclaim contempt of every man, and to come into account by making account of no man: hence is it that lawles wretches, and masterles miscreants think themselves in sufficient credit when they have scorned their betters, impudently ouercrowed their equals, and by a rude behavior, made show that they care for no man. But how often for surenes hath the Lord threatened, that with the vile shall be contempt, and that the froward of heart shall be despised, both of God, whom they have before hand despised, and of men also, for they shall meet with Ishmael's recompense, every man's hand shall be against them, whose hand is against every man. And who can be won to give them any credit, for such swaggering and contemptuous courses? men of understanding discern their folly, and pity them; men of civil behavior, discover their vanity, and condemn them; yea even those who are next to themselves, I mean to the worst, in their hearts despise, yea and deride them; and here is God's justice crossing such lewd conceits.

Secondly, Others stand upon their manhood, and are loath to be counted [ 2] no-bodies, or spiritles, or esteemed cowards; which they cannot avoid, if they should not return like for like; and this is the sensual wisdom of the flesh, that he is accounted but a fool that will suffer every man to ride him, and tread upon him, and not turn again. But our Savior setteth himself against this Pharisaical doctrine, for they taught, that a man in private revenge might take an eye for an eye, a tooth for a tooth, a limb for a limb; But the Christian rule is, resist not evil, namely, with evil, nay turn rather the other cheek: and who art thou, that darest revenge thine own wrongs? seeing the law prohibiteth even purpose of revenge; and the voice of the Gospel is, dearly beloved, avenge not yourselves, but give place unto wrath : and the wisdom of God telleth us, that it is the glory of a man to pass by offenses, and that the manhood of a Christian, is to overcome himself, and master such ungodly lusts: and yet if we further mark the ends of these brave spirited fellows, even they will show how odious such a savage course is unto the Lord: for of those who are ready to receive every word with a stab; or whose second word out of displeasure, is the pointing of the field; the former seldom go to their graves in peace, and the Lord, saith David, scattereth the people that delight in war, and suffereth not the bloody man to live out half his days; and for the latter, who in time of peace must be out in the fields, their • state is miserable every way; for if he kill, he hath shut himself out of heaven, and cut himself from off the earth, having so polluted it as it cannot be purged but by his own blood, and until Samuel's sentence against Agag be passed upon him; that as his sword had made another man's mother childless, so should his mother be made childless by the sword of the Magistrate: or if a man in such a fight be slain, how fearful is the death of such a one, who even in thirsting after another man's blood, hath shed his own? how can we but conceive of the justice and truth of that speech, the seeker of vengeance hath found it? both of them have taken the sword uncalled, and both have justly perished therewith.

[ 3] Thirdly, others say, why he shall do me no wrong, I will not be crossed by him, I have my passion as well as he, he shall know that I have a stomach, and can be angry as well as he, and that I can make my party good enough with him, &c. But this is no other, then to give place to the devil, who inspireth such carnal pleas for so mostrous a sin as is an enemy to all human society. Where is now the wisdom which is from above? it is pure, it is peaceable, it is hardly incensed. Where is now that understanding of a man, which Solomon saith, maketh him long-suffering? and if thou professest thyself a natural man only, why hast thou so long professed thyself a Christian; which if thou art, thou must seek peace, and pursue it, pocket wrongs, and pass by injuries. Object. But I should never be quiet, if I should put up every wrong. But is it the way to tame thy adversary, to become like him? The way to have thine enemy to become thy friend, is to fear God, and take his way that thy ways may please him: look up unto his hand, acknowledge thine exercise from him, as David did the lashes of Shemeis cursed tongue, and he can take him off when he seeth good: and what serveth the justice of God for, or for what serveth the Magistrate? is there no justice to be gotten at the Magistrates hand? or is there none in God's hand, that by thine own private revenge thou wilt become both a Magistrate and a God to thyself? Object. But I have long borne his abuses, I have sought to him, and it is a bootelesse thing to seek anymore, what would you have me to do? Answ. Yet seek it still, the precept is never dated, but in full force: and hath not the Lord his heart, his hand, and his tongue to rule, and turn to thy comfort, when he seeth it seasonable for thee? surely, he that can by Saul's tongue testify David's innocence, even when he was out in the fe • ld hunting his life, can give thee a peaceable release from slanderous tongues, and injurious actions, when his good pleasure seeth good: and if thou never findest thy outward peace, yet by this Christian pursuit of it, thou hast met with the inward peace of conscience, and hast made a good exchange.

Use. Let every Christian man strive in the practice of this precept, and provoke himself hereunto by that promise of blessedness, which is pronounced upon every soul, that keepeth his hand from evil. If any ask, but by what means shall I avoid this sin of contention and quarreling? I answer, the means and rules are sundry. The first, is in the text, to bridle the tongue, for this is an immediate follower of evil speaking, and it runneth from the tongue into the hand. 2. Let the consideration of our common brotherhood be a means to cut off contention: [ 1] Gen. 13.8. Let there be no contention between us, for we are brethren: [ 2] oh, how comely a thing is it for brethren to dwell together in unity? whether brethren by the common bond of nature, which respect made all Israel bind themselves in covenant with David, Thou art our flesh, and our bone: or brethren in the profession of life, and the identity of the particular calling: or brethren in regard of the general calling of Christianity, seeing such have all one father in heaven, one mother the Church, one elder brother Jesus Christ, one spirit, one baptism, one hope, and one inheritance. 3. Consider what a scandal it is to Popish persons, [ 3] and profane scorners of religion, that such as profess themselves scholars of Christ, should live together like dogs and cattes (as we say) and by ungodly quarrels and heartburnes, be still building up the works of the devil, which Christ hath destroyed: why should such a thing be heard in G • th and Askelon? why should Priamus and his son laugh us to scorn? This was no small motive (as is probable) why Abraham the elder was so willing to take up the controversy with Lot, least they should give offense to the Heathen: for the text induceth it as a reason, for the Canaanites and Perezites dwelled at that time in the land. 4. Get a low conceit of thyself, and be small in thine own eyes: for whence [ 4] riseth contention and strife, but from the lusts in the members, namely, the inordinate bearing of a man's self above that which is meet; only by pride, saith Solomon, man maketh contention: and indeed experience showeth, that the most suits at this day, are not so much for right and equity, as for victory, which is most evident by all those trifling brablings which have filled all the seats of justice: and hence is it, that men will traverse law, and carry some trifling causes through all the courts in the land, before they will sit down with the foil: and who be they among whom suits and contentions are become immortal, that no sword either of God's word, nor of the Magistrate can cut off, or let out their life blood, but rich men, who walk in many snares, and hardly can avoid high mindedness; wealth maketh men that they can hardly long dwell together. Let good men look and see in Abraham's and Lots example, how easily their wealth may kindle and blow up in them a flame of contention. 5. Because some in their own temper are of more mild and [ 5] quiet spirits, and rather lie open to this sin by others instigation, then their own propensitie and disposition; that rule of Solomon is worthy noting, to take heed of part-taking, of meddling, and mingling ones self in other men's strifes and contentions, for this were to take a dog by the ears, or a bear by the toothe.

If we shall now proceed to apply these things, it will easily appear how far most men are degenerate from these rules. For how womanly have many behaved themselves, since they were taught to govern their tongues better, most impotently yielding their tongues in bitter and contentious speeches to serve the distempered lusts of their hearts, and that for very trifles. And whereas the consideration of brother-hood should •• int dissention among men, the case is grown with us, as with little children, among whom commonly, brothers and sisters least agree; for as for those that are called brethren, and so should live like brethren in the same corporation or society, what bones may we observe cast daily in among them? what a number of tares are sown by the malicious man, which rise suddenly to faction and hot oposition; that sometime as the Prophet in his time observed, every man is ready to eat the flesh of his own arm, Ephraim against Manasseh, and Manasseh against Ehpraim: and thus whereas the unity of great ones should be as the dew falling from the mountains, to the watering and refreshing of the valleys their inferiors, their factions are become like Samsons foxes tied by the tales, they cannot abide to look one on another but firebrands are between them, which burn up all Joab's corn field: or like the fire which Jotham speaketh of in his parable, which came out from Abimelech, and consumed the men of Shechem, and the house of Millo; and from the men of Shechem, and the house of Millo, and consumed Abimelech. And for those that are brethren in the same profession of personal calling; whoever see two men of the same trade love and live together in amity, as Jonathan and David did? whoever almost did hear them lend one another a good word, unless it were bought out dearly by some present private commodity; nay, he • e is disdain, envy, suspicions, so general and frequent, that as the proverb is, one beggar envieth that another should go by the door: here is supplanting, undermining, plotting one against another, and rejoicing one in the fall of another: a sin which few trades men wash their hands of, for even religion it self can scarce tie the affections of two men of the same trade. And for the last sort of brethren by the profession of Christianity, this is a general title, by which men revile and mock them; and graceless men openly disclaim them, they will be no brethren to such, no, they are hypocrites, dissemblers, holy brethren, sermon-goers, Puritans, &c. wherein what do they else, but disclaim the same father, and the same inheritance with them, and profess themselves the children of the devil, in that they will not be the brethren of the children of God: know they not, that no brother to the Saints, none to Christ, who disdaineth not their brotherhood? and if they be brethren, why is there such dissention among them? Lastly, professors among themselves had need be put in remembrance to walk in such peaceable conversation, as may win others to the Gospel: and for this purpose to make an happy exchange of the spirit of pride with the spirit of humility & concord; and grow into friendship with such as they are at ods, whereby they should become not the least friends to their own estate, rather then by an vnmeekened and unsubdued stomach, hurt both themselves and others. And here it will not be unfit, to remember an history out of the naturalist, which I have observed applied to this purpose; of two goats which met in the midst of a narrow plank, under which a swift current ran, they could not now go by one another, they could not turn themselves to go backward, they could not fight it out, but to the present dangering and drowning of both: this common danger one of them thus helped, he laid him down upon the plank, and couched himself, so as he made himself a commodious bridge for the other to go over him, and so both of them were saved: how much better were a little yielding and stooping in a Christian, tending to the good of his own, and an others estate, then dangerously to stand out to the ruin and hurt of both. Learn to overcome thyself then, and thou hast already overcome thy adversary; The slow to anger is better then the mighty, (saith Solomon) and he that ruleth his own mind is better then he that winneth a city. And that which the heathen could say of virtue, is true of grace, which while it suffereth, it conquereth.

A soft man is a yielding or flexible man, one that will not be so hard in his dealing, as sometime by strict law he might, but equally and moderately carrieth himself in his words and deeds, as also towards the speeches and actions of other men. The effects and fruits of which virtue, are the very sinews and bones which tie together and underprop all human society, without which the world it self could not continue vndissolued. For, 1. it forgiveth injuries, & pardoneth many wrongs, even [ 1] until 70. times 7. times, if they be against a man's self, and not against God more directly. 2. It tolerateth and beareth with natural infirmities, such as are frowardness, hastiness, slowness, desire of praise, fullness [ 2] of words, so far as they become not enormious and intolerable; and are faults of nature, not of malice; and committed of infirmity, and not of set purpose. And if these must needs be corrected, as growing more scandalous or outrageous, this virtue correcteth them with all lenity and mercy, even in the midst of severity. 3. It giveth most gentle constructions [ 3] and favorable interpretations unto ambiguous facts & speeches▪ yea and lenefieth such as might seem more harsh, and not so considerately done or spoken. 4. But the most proper and commendable [ 4] work of it, is the departing from, and remitting of his own right, unto which it will not suffer a man to stand so strictly, but that for peace sake he will yield and give up some part of it.

The which that we may the more fully conceive, we must consider that howsoever the laws of God are perfect, and admit not of any dispensation, relaxation, or mitigation, yet the laws of men are like themselves, perfect only in part, and in that they are devised by men, cannot possibly hold in all cases alike: hence have wise law makers prescribed their laws in their greatest extremity, thereby to curb the wickedness and presumption of men; the which laws if in the execution they should be ever stretched to the furthest extent, this extremity of law would prove extremity of injury, and be turned into unmercifulness and cruelty it self. Then cometh in this virtue, and looking unto equity, setteth up a chancerie in the conscience, and provideth a remedy for the innocent, where the common law hath no provision. The thing will yet be plainer in some examples. The law (justly warranting in some cases, some extremities) giveth thee leave to sue thy bond, and take the forfeyture of an 100. for non payment of fifty by a day: it giveth thee leave to reenter into thine house, and to take into thy hands a forfeited lease of some poor man's, that thou mayest gain to his utter undoing 7.12.20. or more or fewer years, for not payment of the quarter or years rent at the day appointed: the poor borrower, or tenant for necessity and want, or some other accident, breaketh his day; to take here the forfeiture, were extremity of justice; to cast out a poor man, were unmerciful extent of law: both mayest thou do by law, but in doing either, thou shalt do also extremity of injury, and the justice of the law will not free thy conscience from injustice. In this case then this Christian virtue driveth thee to take thine own, namely, the principal, and equally considering of the damage thou sustainest for want of payment, mercifully to satisfy thyself therefore; and if further thou goest, thou sinnest against God, against thy brother, not dealing with him as thou wouldst have another to deal with thee; and against the very law of forfeiture it self, which was not appointed for thy advantage further then the securing of the principal. Again, the law of man giveth thee leave to make the most of thine own; but if hence thou shalt by racking thy rents, and hoysing thy wares, corn, or other commodities grind the faces of the poor, and raise thyself by the undoing of many; dost thou not commit extreme wrong, even when thou canst shroud thyself under the leave of the law? Now this virtue steppeth in and saith, this is not a case wherein extremity is to be used, thou mayest not by the law of God do that, which by man's law thou mayest do: here is a case wherein the court of man may save thee harmless, but the court of thy conscience, and the court of heaven, will adjudge thee justly a sinner for it.

Object. But do you so commit these laws together, as you make these positive laws contrary to God's, or condemn them as wicked and unjust? Ans. No, but 1. not the law, but thyself art unjust in claiming the strict meaning and rigor of the law, when the rule of equity & charity requireth mitigation & moderation. 2. Even this moderation of the law, may not impair or detract from public justice, or public peace, which are as the heart, and brain of the common wealth, which is another common extremity, which careless and inconsiderate men fall into: who being called to be servants to justice, as to iuries, fearing least in following the letter of the law, they should be injurious, do not remit and moderate, but maim and wound the law and common wealth, and either find and execute no forfeits, or penalty • upon some outrageous offenders, against whom the law should be whetted, or such as rather turn to the disgrace of justice then the administering of it.

Use. Let us consider then whereunto we are here called; even to the practice of that property of wisdom, which is from above, which is peaceable and gentle ; and to buckle unto us as the elect of God, tender mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one another, and forgiving one another. The benefit will be exceeding great. For, 1. this wisdom teacheth us to be soft in our speeches, as they that know how a soft answer breaketh wrath: a rare example whereof we [ 1] have in Judge. 8.2. when the men of Ephraim were incensed against Gideon, and chid him sharply, because he called not them with him against the Midianites: your gleaning (saith he) is better then our vintage: as though he had said, the glory of the action belongeth as much or much more to you then to us, we Abiezerits did not half so much good by discomfiting the host, as you did by pursuing after it; and by this soft answer the text saith, their spirits were abated, ver. 3. The like must we do in our reasonings, whether students or others, whether by conference or disputation, by word or by writing; we must pass by some hasty words, which flesh in the heat of it, will be casting in to the hindering of the work of edification: for whereas men think it a point of pregnancie of wit, to return quips nimbly, and give his adversary as good as he bringeth, we must know, that heavenly wisdom teacheth no such thing.

[ 2] 2. It teacheth us softness in our whole conversation and exercise of our personal and general callings: it suffereth not the Magistrate to be so stern, that an inferior should come to him, as a man that were to bring a bottle to an elephant, which he is a fraid of: which timiditie Augustus reproved in a petitioner. It suffereth not the Minister to be Lordly in his doctrine or discipline, but compassionate and tender in both. It suffereth not the father or master to be a lyon in his house, but causeth them to govern sweetly, and to dispense severity, and weigh out correction as physic to the children and servants.

[ 3] 3. It teacheth even the superior to yield some part of his right to his inferour, as Abraham to Lot; If thou take the right hand, I will turn to the left: nay as Christ himself being God and Lord of all, yet for peace sake and to avoid offense, did pay tribute unto Caesar.

Further, how necessary a virtue this is, cannot but appear to him that considereth how frail our flesh and blood is, how full of infirmities, how lying open to offenses, how needful of much forgiveness at God's hand and man's: and yet no forgiveness at God's hand, but on condition of our forgiveness of men, for so is the petition in the Lord's prayer: nor at man's, for what measure ye mete out to men, shall men measure to you again. How sweet a grace it is appeareth also, in that it preserveth the outward peace of a man, and especially the peace of a good conscience, that he can pray with a good heart, & with cheerfulness perform good duties towards God and men: in that also it winneth men's hearts to a man, and maketh his good name like a sweet smelling ointment; and in that it so much tendeth to the honor of God's name, as it doth, by drawing many to the love and embracing of the Gospel of God, which they see is so pure, so innocent, and so peaceable. And hence it is that Paul would have this grace to be known, and manifested to all men for this ende. Let so many therefore as profess the Gospel of peace, hereby show themselves the sons of peace: and because many sin not only in doing, but in not suffering wrong, let us beware of pinching and wringing men by extremity, as such as are resolved not to pocket the least injury, nor yield an inch of ground; but if the offense be never so little, are bent to make men hear of it again, on both sides (as we say,) here is spirit indeed▪ but of pride and malice, and that spirit that beareth rule in the world, and sons of disobedience.

Some men are of • uch malign constitution, as that they have nothing in their hearts, • eads, or lips, but law and justice: every tri •• le, every word, every pe ••• e injury sendeth them before the Magistrate, for revenge against such a • perhaps are very desirous of peace, satisfaction, and agreement: and whereas law is a kind of war, and so ought to be the last procurer of peace, it is the first course of many distempered spirits, before ever their adversary be advertised or warned of it. But such persons forget that justice and mercy are sisters, and that justice without mercy is but cruelty. 2. here is law, but no equity, for equity is the breeder of unity, and mother of peace, but their law filleth the world with brabling contentions: and 3. what is their law for most part, but some qui • ke or trick of law, tending to extremity of wrong, and proving in the end but cozenage and dishonest craftiness, as may daily appear in a number of men, who (like the flesh-flies, feed altogether upon • esters and wounds, or like the soldier, that cannot live by peace, but by war) not having that estate of their own, which their great thoughts, and high conceits carry them unto, nor yet God's blessing upon the little they have, would gladly pray upon others, and by some quirke of law, hook in that which equity would never afford them; but the issue showeth, that all their pretences are but cloaks of their iniquity.

Others plead, why it is my right, and why should I not have it, I will not loose it if the law will give it me: and when they have a man on the hip (as we say) and at advantage, they follow him with all extremity, even to the making of dice of his bones. It is true, that men that demand no more but their right, are counted very honest men, and it is esteemed but a reasonable thing if a man ask but his own, although he demand all that: but yet it is as true, that he that is a strict stander for his right always, cannot but sometimes go beyond the bounds of equity, which must yield some part of the right; and of love, which seeketh not her own, that is, not all her own. And whosoever thou art, that canst so nimbly take all advantages and forfeitures, consider whether God deal so, or thou wouldst have him to deal so strictly with thee: doth he strike so soon as thou hast sinned, and so soon as he hath thee at an advantage? and yet he might say, I hope I do no more but justice and law, I require but my covenant. Oh therefore let every Christian look into this clear mirror; and say with himself, oh how softly and tenderly doth our God deal with sinful flesh? he layeth not about him, nor presently bringeth the forfeit of his law upon me, but hath sent out his gospel a merciful moderator of that rigor, without which every day would bring a new deluge of judgment against all flesh: even so must I in imitation of my heavenly father, deal with my brethren, not seek or take the forfeites which the law suffereth me to do, but by Christian softness which the Gospel teacheth me, remit of that rigor and extremity: for shall the Lord pour out a sea of mercy upon me, and shall not I let one drop fall upon my brother? and would not I have God to deal in justice with me, and shall I stand altogether upon justice and law with another? And thou also that takest thy brother by the throat and castest him into prison, and there detainest him for some debt, unto which he is altogether insufficient; here is law also, and justice: and I think it meet that such should be punished, whether for their oversight, or yet much more for their crafty or unjust dealing: but yet mercy and equity must at length take place, where there is extreme insufficiency especially. Consider how insufficient thou wert if the Lord should exact all thy debt; how he contenteth himself to correct thee with the rods of men, in mercy, and not with scorpions, nor in wrath, above that thou art able to bear: he might by his covenant require total obedience of his whole law, but seeing thy state to be broken, he is contented to take as thou art able, even a debt of ten thousand pound as it were by a penny a year; go thou now and do the like, be merciful even as thine heavenly father is merciful.

In this precept three things must be considered. 1. The virtue prescribed, meekness. 2. The manner how it must be excercised, it must be shown openly. 3. The persons to whom, to all men.

The nature of this grace will appear in the description of it. Meekness is a grace of God, whereby the heart and affections are inclined, unto a mild and loving, a kind and courteous carriage towards our neighbor, even then when they might be provoked to anger. Where three things are laid down to be further opened, to the better knowledge of [ 1] this virtue. 1. That it is a grace of God, for the next verse will teach us, that we are borne as rough as Esau in our corrupted nature; and therefore this strippeth and goeth beyond the best nature, being a fruit of the spirit, and is called the spirit of meekness, because it is such a peculiar work [ 2] of the spirit, and proceedeth not of the flesh. 2. The work of it is properly to preserve Christian affection, in moderating all reuengfull passions, not suffering the heart to be easily overcome with bitterness, but is as a wall or fence of the soul, receiving all the shot of injurious and hostile actions and speeches, and yet keeping all safe within, not permitting the possessor hastily or violently either to offer to another, or remove from himself such injuries. The mother of it is humility, the daughter is longsuffering, and therefore we read it set between these two in diverse places: The next attendants or handmaids of it, are inwardly a quiet & peaceable spirit, for these hath the Apostle combined as inseparable, 1. Pet. 3.4. outwardly, 1. soft answers, such as that of Abigail which broke the wrath of David. 2. compassion or affliction of spirit in sight [ 3] and sense of the afflicted. 3. readiness to forgive offenses. 3. I say it preserveth peace within, when it is provoked to war, to anger, and return of wrongs: for then is the chief use of this grace: which is therefore added, because many men seem to have attained this virtue, when it is never a whit so. Let them alone, offend them not, you shall have them gentle, courteous, affable and tractable enough; but cross them a little, and stir their blood, oh now you must pardon them, they have their affections, and you shall know they can be passioned and angry as well as others; here shall you see the best nature betraying her meekness. But Christian meekness must step in to overcome evil with good when it is provoked to return evil, or else what great thing dost thou; it is no hard thing for the very Infidel and Turk to be kind to the kind, nay the wild beast if thou goest no further, will be as meek as thou, who the most of them hurt not vnprouoked.

Secondly, this meekness must be shown forth, not hid with our selves, but it must be brought into the light; that others may have the benefit of it: for as this grace is a sign and pawn of our election, which as the elect of God we must put on, and araie our selves withal, Collos. 3.12. so also must it be the ornament of our vocation, whereby we glorify God, adorn our profession, and win others unto the liking of it. Hence the Apostle praying the Ephesians to walk worthy of their high calling, teacheth them that this they shall do, if they put on humbleness of mind, meekness, long suffering, &c. Ephes. 4.2. for otherwise if men partake not in these our graces, the unity of the spirit in the bond of peace, cannot long last vndissolued.

Thirdly, this meekness must be shown to all men, believers, unbelievers, friends, enemies, the better, and the worse, which is a special point not to be neglected, because it is the ground of the verses following. Quest. But if meekness must be shown, yea all meekness to all men, how may we warrant any anger against any man in any sin or offense, or how may any severity be put on against any offender? Answ. This being a grace of the spirit, it crosseth not any other of them, so as it is no enemy to that of zeal, which we have urged out of the 14. verse of the former Chapter: and Christians mistake this grace, when they dream it to be a bottomless charity, and under pretence of meekness, can bear with any evil, which indeed is nothing else but an irreligious, and mute approbation and association in the evil. He that commandeth to be angry, but not to sin, maketh it a sin not sometimes to be angry: neither did the meekness of Moses hinder, but that he might be exceeding angry at the calf they had made. Whence it followeth, that public persons must publicly repress, and reprove open sins, disturbing the public proceedings of religion or justice; so David put on zeal to weed the wicked out of the land: and the Minister hath been taught, if he see beasts or slow bellies, to reprove them sharply. The private person must privately also, but yet plainly reprove his brother, and not suffer his sin upon him, or at the least by showing his indignation against sin, he freeth his own soul from the guilt of it, as also the punishment; yea from the suspicion of it in such as may be present, who else may think him that holdeth his tongue a partner, or of consent with the sinner.

Quest. What is then the use of this meekness? Answ. To purify our zeal, for so the Apostle James would have a wise man to show forth his good conversation in meekness of wisdom. Which meekness of wisdom, [ 1] or wise mildness, 1. causeth a man to put a difference between the person and the sin; and affecteth him with pity to the person, even in revenge of the sin: so Joshua called Achan, my son, when yet presently he executed the judgment of death upon him. 2. Between [ 2] sin and sin; for Christians are no Stoiks to account all sins alike, some are motes troubling the eye, some are beams putting out the eye: a mote may soon be blown away and removed, a beam requireth more strength; wise meekness will more show it self in the one, but more retire it self in the other. Again, some sins are more directly injurious to men, and perhaps the party himself; others more injurious to God: Now this meekness of wisdom will be Queen in the [ 3] former, but giveth place to zeal in the latter. 3. It discerneth between sinner and sinner: for all sinners are not of a suite; some sin of ignorance, some against their light and knowledge; some of weakness, some of set purpose, and obstinate wickedness; some are leaders and setters of sin, some are led and seduced: some seek excuses, as ashamed of that they have done; others defences, as glorying in their iniquity: Now cometh this meekness of wisdom, and putteth difference, showing compassion on some, and others saving with fear. Thus meekness and zeal destroy not but strengthen one another: and thus all meekness of wisdom must be shown to all men, but this is such as neither impayreth the glory of God, nor the proceedings of the Gospel, nor the edification of men.

Use. Beware of that vice, which Paul would here note in the Christians of those days, which we may well wish they had not traduced to sundry professors of our times; for they being converted they scorned unbelievers, and cared not how carelessly they carried themselves towards them. Which spice of pride, I would it brake not out only not against the godless persons, but against poor believing brethren, as dear to God, inwardly as rich, and sometimes as far stripping them in store of grace, as they come behind them in store of outward things: but let this text teach us, how unbeseeming it is for a Christian to be churlish to the worst, weakest, and most abject. And let the motives be effectual to persuade to the general practice of this duty.

1. It is a grace very acceptable to God. The Apostle Peter wisheth women to deck themselves herewith; which as a precious garment, will bring them into reputation with God, as their ordinary most costly attire [ 1] maketh them beautiful, and setteth them out before men: neither is it so peculiar a garment to the woman, as the man also may not put it on, for it serveth not to distinguish the sex as bodily clothing, but commendeth every soul possessing it unto God, of whom not male nor female, but a new creature is respected. 2. It is an essential mark of a [ 2] Christian, who ought herein to imitate his Lord Jesus, who for the same purpose became a special schoolmaster of it, Learn of me, for I am lowly and meek : 1. of heart, 2. of speech, when he was reviled, he reviled not again, but sometime said nothing at all; and when he spake, how meekly received he the greatest wrongs appears, John. 18.23. If I have evil spoken, bear witness of the evil, but if not, why smitest thou me? 3. of action, he was as a sheep dumb before the sheare • . This was the Son of God, on whom the spirit lighted in the similitude of an innocent dove; and even we to testify our selves the sons of God, must in the practice of this grace, after a sort, manifest the lightning of God's spirit upon us. To this purpose the Scriptures hence denominate the righteous, and make it a title of the just: Zeph. 2.3. Seek the Lord all the meek of the earth. 3. The blessings intayled unto it should [ 3] move us to the prastise of it, 1. spiritual, God will teach none but the meek, Psal. 25. neither can any learn of God but the meek: and therefore James wille • h us, to hear with meekness the engrafted word: without it prayers will be interrupted, or not accepted: and therefore the meek are commanded to seek the Lord. 2. Temporal blessings, even all outward prosperity so far as God seeth good, for this is the blessedness of the meek, that they shall inherit the earth. And in days of distress and times of straitness and affliction, they shall be safe; for the Lord hath promised to hide them in the day of his wrath, Zep • . 2.3.

This verse layeth down a weighty reason whereby our Apostle would bow and bend the minds of Christian men, to the practice of the former • ertues, namely, of equi • ie, lenity, long suffering, and meekness towards all men, foes as well as friends, yea the worst as well as the best. The reason is drawn from the consideration of the present condition of converted Christians, compared with that estate they were in before their conversion and calling to the faith: to which purpose he is very large in describing, 1. our estate of corruption in this 3. verse. 2. our estate after conversion, in 4, 5, 6, and 7. verses: from both which the Apostle thus concludeth the same thing thus. First, from the former: If we our selves were in times past in the self same condition, which other men are not yet called out of; then ought we to be meek and merciful even to those who are not yet converted. But we our selves were in times past as they are, we lay in the same puddle of corruption, were hewn out of the same pit, and though we may think we were never so graceless, as we see some others, yet we cannot charge them so deeply for time present, but they may come over us with the same in times past, as this third verse will teach us: and therefore we ought to show all lenity and meekness to all men. Secondly, from our latter condition of conversion, thus our Apostle frameth his reason; If God have been so bountiful a benefactor unto us, when we were so unworthy, as the former verse describeth, that his mere and alone mercy saved us; then must we in imitation of our heavenly father, do the like to our brethren. But God hath done thus, ver. 4, 5. so as from both we may well reason, that a new condition requireth a new conversation; new men must have new manners; we being Christians may not carry our selves so crookedly as in times past, nor so roughly towards those who now do the same things which then we did, considering our own selves.

But before we come to the particular descriptions of these two estates, one or two general observations are necessarily to be collected out of the scope of the verses.

Doctr. 1. The consideration of the common condition, is a notable ground of meekness and moderation towards those who yet are uncalled to the faith. For 1. whereas pride maketh the heart to swell against the brother, and is a root whence these bitter fruits arise: this consideration [ 1] pulleth those peacock feathers, and humbleth the heart, so as when it can find no other reason of forbearance, here it never wanteth a most effectual one. What, we are brethren, of common parents, of common condition, our estate, our temper was all alike, I was borne into the world as naked in soul, in body, as he was. And thus by this consideration, the Apostle beateth down the pride of man, who separated thee? hast thou anything above another which thou hast not received? and then why boastest thou as if thou hadst not received it? and elsewhere disputing of the breaking off of the natural branches the Jews, and ingrafting the Gentiles, he useth almost through his discourse no other argument to keep the Gentile from insulting and priding himself over the Jew but this same, The Jews now believe not, nor have obtained mercy, no more in time past did you Gentiles believe nor had obtained mercy: Again, the Jews are broke off; so may you Gentiles be, for of yourselves you stand no faster then they did, be not therefore high minded but fear.

Secondly, This consideration not only subdueth that violent affecti-of [ 2] pride, but worketh the heart to such affections as not only beseem our selves but befit the offender, and these are two. 1. for time present pity, and compassion. 2. hope for time to come. The former of these two is [ 1] a fitter affection for a Christiā then anger or wrath against the unconverted. How forceable that argument is to move us to the works of mercy and love towards the bodies of men, in that they are our flesh appeareth, Isa. 58.7. Thou shalt not hide thyself from thine own flesh, but bring the wanderer to thy house, cover the naked, deal thy bread to the hungry: and yet much more hence must we put on the bowels of mercy toward the souls of men, by letting their misery into our hearts, that our very bowels may yearn, as if their condition were now (as once it was) our own. And if we must so far pity our neighbors beast, yea our enemies, that when we see it fail under the burden we must help it up, ought we not much more help to bear his own burden, and so fulfill the law of Christ? This affection would set men about other work, then talking of, jesting at, or disgracing men for their falls and slips, which (especially in a professor) is meat, and music to the scorners; who herein justly provoke the Lord to give themselves up to fearful sins, and so be the just reproaches and by-words of men. No, this compassion would cause them set hand to help them out of the snare, to counsel, to pray for, nay set the heart on bleeding rather then rejoicing in their sin: he were rather a monster then a man, that could see a man take a fall to the breaking of his back or neck, and could turn it into a jest; or a man wound himself deadly, and he make but a merriment of it: no the least drop of humanity would help up the former, and thrust in some napkin to stanch the blood of the latter: hath nature taught thee such duties to the body of man, and hast thou no grace to take to heart the hurts of his soul?

The second affection wrought by this consideration of common condition, [ 2] is hope for time to come, which is another special motive to allay impatience towards offenders. Was not myself as hopeless once, and in times past as desperately gone in sinful ways; but now recalled and brought to the fellowship of the grace of God? so God may have his time for this man, whose works and thoughts are yet against him; far he went that never returned, he that could change Saul's heart in the midst of his rage to make a Paul of him, can turn his heart also: he that could make of Onesimus a runagate and fugitive servant, a faithful brother, can bring this man b • cke the same way he is gone: he that made his heart, can mend it at his pleasure: I must not give him over as hopeless, seeing he that had mercy on myself, may also have mercy on him. We bear many weaknesses and toys in children, because our selves were so once, and our hope is that time will outweare them, even so must strong men with babes in Christ; and older Christians with such as are in their vnstaied heat. The reason is as good, our selves were such, and they may come to be stronger and older in Christ then our selves are.

Use. 1. In seeing another man's sin ever labor to see thine own, let his weakness be thy glass to view thine own. Thou seest another drink to excess, and drunkenness, by the wet or the dry: say with Pharaohs butler, oh I call my sin to remembrance this day. Thou hearest another swear, curse, rail, and blaspheme: oh the time was that myself could do no other: thou seest another fall some other way, still bring thine eyes home, and look to thine own standing.

2. Always condemn thy neighbors vices as though they were thine own, take up the first stone against thine own self and sin; cast out thine own beam first; and thus considering thyself, thou wilt proceed by the spirit of meekness. Here is both the right beginning and proceeding in reformation; whereas the forgetfulness of a man's own estate in time past, hindereth the wise respect of another's for the present. The thief on the cross implieth in his reproof of his fellow, that if he had considered that himself was in the same condemnation, he could not almost with his soul and life have breathed out scoffs against Christ.

3. We see hence how the Lord would have us look upon our sins and old estate: namely, to the humbling of our selves and the good of our brethren. For the first, every new remembrance of any sin should be a fresh bleeding wound in our souls; a false heart it is and woe unto it, that can with new delight think and speak of old sins, for there the self same affection and vile lust which brought on that sin is yet alive, and unmortified. For the latter, every such remembrance should move us to commiseration to our brethren offending. Alas, why should not I be meek to others, if I had no reason else, my own estate ministereth a multitude: I was in times past as bad as any, the child of wrath as well as any other. If for the present there be a change, by grace I am all that I am, and for the time future myself may be tempted, and am as subject to fall as any other: thus I was, and then I would have been borne withal: that thus I am not, it is the Lord that hath separated me: and now I see what hand it is that keepeth me from being led and left in tempation. Thus if we behold our sin we may suck, some sweet out of poison, and out of our evil, take occasion to grow better all our days, furthering our selves thereby to walk humbly before God, and meekly towards our brethren: otherwise to behold sin past, & neither of these provoked, proveth but an idle beholding of it, and becometh an hurtful • earer of the conscience in the end.

Doct. 2. Whosoever are called unto the faith, have experience of a double estate in themselves, one in time past, and another for the present, the one of nature, the other of grace; our Apostle affirmeth it of all believers, of which there are none but he had his once, his time past, in regard of which he may now be said to be changed into another man, Rom. 7.5, 6. The time was when the Romans were in the flesh, when sinful motions had force in them unto death; and there was an aftertime when they were delivered from the law, and served God not in the oldness of the letter, but in the newness of spirit: Ephes. 2.3. Among whom the Gentiles we believers had our conversation in time past: Colos. 3.7. Wherein ye walked also once, but now, &c. 1. Cor. 6.11. And such were some of you, but ye are washed. And good reason there is, that he that is now beloved, should see that once he was not beloved, and that he who now is in the state of grace, should see that he was once in the state of wrath as well as others, which will cause him to love much: and indeed the elect could not be elect, nor justified, nor washed, if they were always the children of God, and were it not for this once, and time past, wherein there was no difference between them, and the reprobate, but only in God's counsel and possibility of calling. I add further, that the converted may and must have experience of this change: for the conversion of a sinner, is a miracle above all natural wonders: and therefore (except in some Jeremiah, John the Baptist, and some few sanctified from the womb) is no such insensible thing as cannot be perceived. It is no such natural change as is effected by insensible degrees, as when he that was a child is now become a man: but a supernatural change by the spirit of grace, such as when a man is borne into the world, or when a blind man is restored to his sight, or rather a dead man unto life, which are things of much note, and manifest alteration, and that of the whole man. Again, faith it is which as an internal instrument purgeth the Augian stable, and purifieth the • oule cage of the heart: now this we may know, and must examine whether we be in the faith or no: know ye not that Christ is in you, unless ye be reprobates? and, 1. Cor. 3.16. Know ye not that ye are the Temple of God, and that the spirit of God dwelleth in you? and, Rom. 6.11. Know ye that ye are dead to sin, but are alive to God in Jesus Christ our Lord.

Use. 1. Labor to find this change in thyself, and examine whether thou canst put difference between time past, and time present; for otherwise I see not but thou must set thyself down without comfort, a • [ 1] one that hath no sound proof of thy conversion. Quest. But how shall I come to any distinct knowledge of this change in myself? Ans. Enquire and make search whether thou canst find the life of grace in thy soul; for before this change thou wast dead in trespasses and sins. Hath then the powerful voice of Christ called thee out of thy grave? hath he breathed the breath of life into the face of thy soul? hast thou thy [ 2] spiritual senses restored thee? are thine eyes opened that thou canst say with the blind man; One thing I know, that whereas I was blind, now I am sure I see? hath he said Ephata to thine ears, that now they are become the other sense of spiritual illumination, and understanding? dost thou savor the things of God? Is the word sweet to thy taste? dost thou feel the prickings of the Law, and the lenitives of the Gospel? surely if thou hast any true sense of God, thou art not altogether destitute [ 3] of the life of God. Again, examine thy motion, which is another inseparable companion of life, even in things that want sense: namely, whether thy cogitations, motions, speeches, actions public and private be changed, and have a new quality upon them; whether they are now holy, spiritual, heavenly, fruitful, whereas before thy change thou wast in all these led by the command and instinct of the flesh. Canst thou pray in faith, and cry in assurance, Abba, Father? this is also a sign of the presence of the spirit, which is the earnest penny of thy adoption; whereas before this change thou fledst from the presence of God, and took him for thine enemy. Dost thou love God for himself, and thy neighbor for God's sake? this will be as the heat of a stone in summer, which argueth the shining of the sun: whereas before this change thou hatedst God, and loved thy neighbor either not at all, or but in carnal respects. Is thy heart estranged from the world, the honors, profits, and pleasures of it? this change maketh the woman at the well forget her waterpot; whereas before, thy heaven was here upon earth, thy treasure here, and so thy heart also. Doth the Church of God and the number of God's people acknowledge this change in thee? for this is not to be contemned, seeing that hardly can the child live in the womb and not stir, or stir but the mother shall perciue it; take knowledge therefore what good men conceive of thee, and by these notes examine thyself impartially, & thou shalt come to know, whether thou art begotten of immortal seed, borne into the Church of God, and called to the estate both of grace and glory.

Object. Some will here say, alas, I now fear that I know not what this change meaneth, I have good desires to do well, to love God, to avoid sin, to do good to good men, and yet I find little change of myself from that I was long ago. Answ. Here two sorts of men are to be respected. The former sort are such as are cast upon a drunken sleep, and securely pass their days in a course which indeed abandoneth all godliness, and conceive that a civil life will go for good payment before God, as it only carrieth the report of honesty among men; and that good meanings and harmless living, is Christianity enough: in this delusion do they dangerously sleep on the top of the maste, not once dreaming of the necessity of any change, although their righteousness never came near the righteousness of the Scribes and Pharisees. But these are to know, that although they gallop not so fast to hell as some others before them, yet to hell for the present they tend: it being a sure thing, that unless they be other then they were in time past, they shall never see heaven. The second sort are such as see indeed better things, but follow the worse; they consent to the law that it is good, and in their inner man are delighted with it, but by the tyranny of sin and dominion of the flesh, the law of which is present with them, are drawn unto evil, and follow the call of manifold lusts: yet because they hate the evil they do, and preserve in them a strife between flesh and spirit, which spirit still resisteth even where it cannot prevail, these may espy a change in themselves from that they were when the strong man kept the hold, and all things were at peace. And if they find not such a through change of the whole man as they desire, they are perhaps in the beginnings of grace, or in the times of temptation, and must wait God's leisure in thei • further freedom: or else let them timely bewail their security and sluggishness, which hath settled them on the lees of such corruptions, as they ought long since to have parted from, and not so doing are justly bereaved of their present comfort. Thus for the sakes of these, I have dissolved that objection.

Use. 2. Hence may many a one learn, what to think of himself: Some profess they love God with all their hearts, and have ever so done since they can remember: they always believed in Christ, and never doubted but they were e • er dear unto God. But all this is nothing but a deceitful skinning over the sores of their souls, with peace, peace ; whereas the case that was ever so good, was never good at all: no, if thou canst not remember the time past, when thy state was worse then naught, I can never be persuaded that it is good for the present. An infidel once thou wast, an hater of God, an enemy to righteousness, and if thou knowest no change so thou art still. The knowledge of God, love of God, and faith in Christ, grow not in thine own grounds, neither is our God so prodigal of these, but he that hath them knoweth how he cometh by them: no man is borne a believer, nor an heir to heaven; neither can any make purchase, or take possession of it without his own privity. Others are so far from this change in themselves, as they cannot endure it in others: If a man will not swear, and drink, and game, and riot, as he once in time past could ; Oh, say they, you were wont to be a good fellow, and a good companion; and do you now begin to be precise, and to take a way alone from all your neighbors? If he now begin to speak of a change, and they see persuasion will not prevail with him, he had need get him a new world to live in a part from his old companions, who will be the men they were: times, years, and ages change, & renew upon them, but themselves are no changlings, no new men. A third sort, have made a woeful change from that once they were, whose lamps have died out in their hands, while as weary of the good way, they have departed from the way of righteousness: of whom whosoever knew them, may say, how is the gold become so dim, how is the fine gold changed? the visages of some Nazarites are become blacker then a coal.

Use. 3. Every Christian learn hence, 1. If we see a change in our selves or others, to bless God that hath made this separation, Rom. 6.17. God be thanked, that ye were such, but now ye obey the form: and, Blessed be God for this unspeakable gift. 2. Not to deem of men as they were once in time past, when once this change is come, the Lord esteemeth of men according to the present grace received, and never casteth them in the teeth with that they were in time past; and why should we upbraid men with sins or infirmities past, which the Lord hath covered? Paul accounted not James, John, Peter, fishermen, as they had been in times past, but highly esteemed of them at Apostles of Christ, being called thereunto. Oh say some, I knew such a man when he could have been as youthful, riotous, intemperate, as another: and thus commonly the devil getteth within men to traduce the Gospel, especially in professors, which maketh this caveat the more necessary.

Now we come to the description of our natural estate corrupted by sin: and this corruption is seated in three things: 1. In the mind. 2. In the will. 3. In the conversation of life. The corruption of the mind hath our Apostle set down in three degrees of it: We were (saith he) 1. unwise, 2. disobedient, 3. deceived. Secondly, the corruption of will standeth in the captivity of it, while we served diverse lusts and pleasures. Thirdly, the corruption of conversation bewrayeth it self, in that while we lived that natural life, we lived in malice and envy, hated and hateful. Of all which we are to speak in their order.

And first for the corruption of mind and the degrees of it, we will first search out the true meaning of them; and then deliver some natural instruction out of every of them.

Vnwise, ] This word directly showeth the folly and want of understanding in the things of God: the which that we may better conceive, we must know, that before the fall, every man had an understanding given him of God, both natural and spiritual, both of them holy, and entire: and that by our apostasy from God in our first parents, we lost the main part of the former, and every whit of the latter. All our wisdom in earthly and natural things concerning this present life is not lost, yet that which remaineth is (as reason it self) very weak and insufficient; that instance Eccles. 4.8. teacheth it: There is a man, and he is but one alone, without a second, he hath neither sons nor brother, of whose travel in getting wealth there is no end; and yet he saith not with himself, for whom do I travel? which argueth a marvelous impotency and darkness in the understanding of natural things. But come to heavenly and supernatural, there it is as altogether lost: we are not able of our selves saith our Apostle to think one good thought: and much less to conceive the things of God, which are all mysteries and written in a clasped book, and sealed with seven seals, until the Lord by his spirit open the understanding: such foolish children are we▪ and and of none understanding. Nay further, we have not only a deprivation of spiritual wisdom in us, but an auersation, and untoward disposition, clean contaarie thereunto, that we can imagine and conceive only evil continually: for what is else proved by that we are called beasts in understanding, and willed not to be like the horse or mule: which creatures are not only with understanding, but exceeding •• ke and hard to be taught, even when they are much broken and beaten. And which of us hath not experience of his own slowness of heart to conceive the things of our eternal peace, never so plainly, never so often taught in the ministry? neither is one nature here of better apprehension then another, for the speech is true not only of simple ones, but of the greatest clerks who here are not the wisest men: the quickest natures, Plato, Aristotle, Seneca, are here as blind as moles: nay, Nicodemus a ruler in Israel, how babishly and foolishly did he apprehend the speech of Christ concerning the new birth? there was no way but for men to return back into the womb again. Thus sensual and earthly is the best of our wisdom, and no sharper is our conceit in such objects, till the Lord whet and frame them: till which time we see our selves by this we have said, to be in the rank of those men, upon whom Paul affirmed, that they neither knew the things of God, nor could know them.

Disobedient, ] This second degree of corruption of mind, showeth that we are not only ignorant, but froward in the things of God, and such as will not be persuaded, as the word in the original soundeth: and this is nothing else but a perverse disposition which fighteth against the truth. Which a little better to understand, we must know, that before our fall, the mind of man had two faculties about the truth of God. 1. the knowledge of it so far as was meet. 2. an assent approving that knowledge. Instead of which are succeeded two contrary corruptions since the fall. 1. darkness instead of that light of knowledge. 2. frowardness or reasoning against it. For example, when the understanding of man unconverted, conceiveth something of that we deliver out of the word, whereas it should assent unto the law that it is good, and the Gospel that it is the arm of God unto salvation; the wisdom of the flesh on the contrary, it becometh enmity to all this; it can find evasions to shift off the curse; it can covenant with hell, and death. And for the Gospel, it is to one foolishness, to another offense: Paul's preaching shall be counted madness, or malice, or something else which shall be reason and warrant enough to contemn it.

Deceiued, ] This is the third degree of corruption of mind, and a consequent of the former. It is a word borrowed from travelers, that are in a wrong way; that go by guess, which they must needs do who neither know the way, nor will know it, who are out and will not be called in. And this noteth a further misery then before; namely, that men are naturally resolved in by-paths, delight in their wanderings, and have no delight to hear of the path of life eternal.

Doctr. 1. Out of the first degree of the misery of our minds, we learn what is the course of ungodly and unconverted men; namely, a foolish and unwise walking. That which the Lord speaketh of Israel, is true of every natural man, My people is foolish, they have not known me, they are foolish children, they are wise to do evil, but to do well they know not: the same confirmeth the Apostle, Ephes. 5.15. walk not as unwise, (namely, as ye did before your calling) but as wise. And if the knowledge and fear of God be the beginning of wisdom, how can such as are without God's teaching ever be wise to walk in the ways of salvation? We account such as want and are destitute of natural knowledge in outward things, no better then fools: and shall those go for wise, who have not one sparkle of spiritual knowledge, which • s a far more precious wisdom then the other? If they be deemed simple foolish men who care not to wrong and hurt their bodies, much more may such as deprive their souls of spiritual food, raiment, yea of eternal life it self. If those who would exchange gold for a counter; much more such as think it a good bootie to gain a small portion of the world with the loss of their souls. If they be fools whom men so esteem, much more whom the Lord so styleth, as everywhere the natural and ungodly man; and this not for one or two foolish actions, for thus the best even David himself confesseth, that sometimes he doth very foolishly, but for that his whole course is the practice of notable folly.

And that we may see this truth in some instances, we will note some main properties of folly, and see whether they are not most natural to every natural man.

The 1. main property of fools and silly bodies is, that they know not the end of their lives, why God made them and put them into this world: even so ask many men why God did inspire the breath of life on their faces; how few would give this direct answer, that by glorifying God in my calling I might be lead to a better life hereafter. Ask many [ 1] a man concerning heaven, and earth, and sea, and other sensible things, and they will give some sensible answers, as that the earth was made for man and beast to live upon, the sea for fish, and nauigation, the air for man and beast to breath in, the Sun, Moon, and stars for light, heat, and comfort; the beasts, fishes, fowls, &c. for man: but why thyself? fewest would say for God, but if they speak true, some for themselves, some for their family, some for their pleasures, some for wealth, or some baser ende, to which such a noble creature as man is should be destinated.

The second property of folly is, that as fools live for the present [ 2] time, if they can get meat, drink, sleep, clothes, and necessaries for the present, they forecast nothing to come: even so ungodly men if they can get wealth, and lay up things present for many years to come, they dream of no other heaven, they forecast no day of death, nor judgment: but oh fool, what if thy soul be taken away this night? this was that which that fool thought not of: and as of their own, so they judge of all other men's felicity by things present: into which folly David himself was sliding, when he confesseth himself as ignorant as a beast in this point, until he went into the sanctuary.

The third property is, fools are indocible, and incorrigible; so the natural man put him to school, he learneth nothing by the book of [ 3] the creatures, nor of the creator in the Scriptures. Let God the great schoolmaster whip him, and bray him in the mortar of his judgments, • e is a fool still, he leaveth not his old wonts.

The fourth property, fools are so wise in their own conceits, as they will abide no counsel; the natural man is wiser in his own eyes then [ 4] seven men that can give a reason: tell him sin is a dangerous edgtoole, he maketh a mock of sin, he iesteth and playeth the fool with firebrands and deadly things: so wish him to forsake and deny his own ways of sinful pleasures, unlawful profits, to take up his cross, and follow Christ; no, he hath an easier and broader way, he liketh no such precise courses. In all these regards, may we not truly say, of every unconverted man, vain man would be wise, though man new borne is like a wild asse colt: for of such Zophar spake the truth, though he wrong applied it unto Job; and too much of these follyes are bound up in the hearts of God's children themselves, until the rods of correction drive it out.

Use. We are hence taught, how to deem and judge of the estates of men; look into their courses, if they be wise for their souls and life eternal, making that their main scope and end, then are they truly wise indeed; Wise Merchants they only are, that sell all to buy the field, and the treasure hid in it: wise virgins only are they, that make sure of oil of grace in their lamps, and that in due time, whatsoever come of other things. True it is that men esteem these of all other silly creatures, and simple men, void of all prudence and forecast in their affairs; that contain their thoughts within compass, and dare not stretch their wits and consciences for gain as others can and do; but yet they have chosen the better part, they have gotten Christ, who is made their wisdom, in whom they have all their debts discharged, and all comfortable supplies, yea such treasures as the richest Indian mines afford not; treasures of wisdom, of grace, of life, and happiness everlasting. Oh thrice blessed is that Christian soul, who hath attained this wisdom, happy is that man that can say, I was once unwise, but now with thankfulness I cannot but acknowledge the good hand of my God upon me, in whose light I see light.

2. Let this persuade every man, to break from the bands of his own folly, and use the means to come by this wisdom: get wisdom once, thou hast gotten enough; beg wisdom of God with Solomon, thou shalt have wisdom, and wealth, and every good thing more then thou askest; for riches and glory are in her left hand, and length of days in her right, and all her pa • hes are prosperity: and having once attained this wisdom, lay her in thy bosom, and make much of this dear daughter of God. And as for those who want it, be a means if thou canst, to communicate it unto them, at least by godly example and prayer; and forget not our Apostles scope; suffer with meekensse the contrary minded, and wait when God will vouchsafe them the knowledge of his truth.

Doctr. 2. Out of the second degree of the corruption of mind, we learn, that it is a mark of a m • n out of Christ, not to believe and assent to the word, but rather to stand out in reasoning against the evidence of it: for so soon as ever a man is become the sheep of Christ, he cannot but presently hear his voice. And hence Christ himself proveth the carping Pharisees not to be of God, because they could not abide to hear his sayings: and who be they to whom the Gospel is hid? even they that perish: and if we would have a more evident mark to know them by, it is added, that they be such, as the eyes of whose minds the God of this world hath blinded: wherein is implied a willful joining with Satan, to blind themselves further by their malice, then they were by corrupted nature.

Quest. But are there any so monstrous as will resist the word of God, it were pity that any such should live. Answ. Yea many moe then will be acknowne of: and let us look a little nearer the thing, and we shall find too just occasion to pronounce against many in our congregations, that which Stephen did of the Jews, that they were resisters of the holy Ghost. For 1. whose words be these to the almighty? Depart from us, we will not the knowledge of thy ways ; and, who is the almighty, that [ 1] we should serve him? Oh these be blasphemous speeches (you will say) and we abhor them in our hearts. But howsoever men would be loath to let such speeches pass the door of their lips, yet the thing sticketh closer unto them then to be so easily wiped off: for how many of us, who hear the word, receive the Sacraments, and go for Christians, resolve yet not to leave our sins till they leave us? nay the obstinate purpose of our hearts is to practice them still: and what is this else, but with the servants in the parable, to send word into a far country after the King, that we will not have him to rule over us, but our own lusts shall still prescribe laws unto us? 2. Who be they that say, the word and [ 2] doctrine of the law and Gospel is foolishness? this you will say, was and is the conceit of the Jews and Heathen ones, but we are Christians, and hope to be saved by it. But how comes it to pass then, that Christians hearing their personal sins daily reproved, and the terrible curses of the law denounced against them, yet hide and hold them as so many sweet morsels under their tongues, and will not let them go? do they not plainly manifest that they assent not to the word, that either their sins are so heinous, or hell so ho • e as the word speaketh? Be they not Christians that make leagues with hell and death, and say, when the sword passeth through the land, I shall be safe, and out of gunshot? be they not Christians that thus bless themselves in their iniquity? for how hath the Lord both denounced and executed his judgments, and made them as clear as the light, and yet every man crieth peace to his soul. We seem in denouncing them from the Lord, as Lot to his sons in law, even as if we mocked; and therefore the Lord taketh our part, and executeth as fast on the other hand, and yet no man setteth the judgment unto his heart; a fearful forerunner of the whole lands desolation, if timely repentance prevent it not. They be Christians also at least in name, that account the glad tidings of their deliverance by Christ, as the Israelites reputed their raising and return out of Babylon, but as a dream: for whose hearts leap within them at the joyful message of the pardon of their sin? who lean unto the promises walking worthy of them for their life? very few assent unto the truth we teach; it hardly sinketh with men that God should become man, that by the death of one, life should be procured to so many: that the way to heaven should lie by hell, that by afflictions they should be passed to glory ; these things be riddles to many professed Christians. So when we call people, as God did his, to walk in the old way, that they may find rest to their souls: they answer us with them, we will not walk in that way: the sound of the thing, if not of the voice speaketh: for we call men from swearing, lying, covetousness which is idolatry, from Sabbath breaking, intemperance, drinkings, and uncleanness; but men's hearts speak by their lives; we will swear, we will drink to drunkenness, we will by gaming or idleness break the sabboath; the ways of God are too strait and unequal, a man had as good be in prison as in these bonds. Lastly, whereas by the knowledge and comfort of the Scriptures, we should come to have hope, which whosoever hath, he purgeth himself: how do most professed Christians pervert the Scriptures to their own destruction: God is merciful, and therefore I may do what I list: at what time soever a sinner repenteth, God will blot out all his sins, and therefore I will not repent yet. The whole law is comprehended in these two, thou shalt love the Lord thy God with all thy heart, or above all, and thy neighbor as thyself: and therefore I know as much as any Preacher can tell me, what need all these sermons? The Sabbath was made for man, and not man for the Sabbath, and therefore what need men be so strait laced and precise in the duties of it. He that provideth not for his wife and children, is worse then an Infidel: therefore I must and will diligently seek the world, and set my heart upon covetousness. By all which instances, we may see our selves as in a glass, tainted with this fearful sin of rising up, and reasoning against that light which shineth out in the word.

Use. 1. Let all men learn hence to be humbled under that vile estate of our nature, by which we are not only laden with simple ignorance, but even oppressed with affected contumacy against it; such as our Savior chargeth upon the Jews, John. 8. and such as breaketh out in many of our people, who not seldom in hearing us teach them the truth of God, say as the Jews of Christ, who can hear him. Alas, how far better were it with us, to have been heathen or infidels, and never have heard of Jesus Christ, that our ignorance had been simple and invincible, then such Christians as abound not only with ignorance, but such as the Apostle speaketh of, Rom. 1.24. Which is caused of the hardness of heart which is in them.

2. Hence may we cease to wonder, why so few obey the Gospel, why after so much teaching, there is so little fruit, so little knowledge, so little turning to God; because the degree of corruption of mind, is beyond bare ignorance; as to assent to the word is a further degree of grace then bare knowledge. The Minister may hale and pull, but unless the Father draw, none come to the Son, such is the contumacy and stubbornenes of men's hearts naturally, that no curse can terrify, nor promise affect it: and this was it which made Christ's own ministry unprofitable to the Jews, as we read, John. 8. Let hearers and students of the Scripture labor and pray for the sanctification of mind, and the spirit renewing their inner man: without which they may hear, and study, and read, but as the Eunuch, without understanding for want of a guide. Without this teacher our report shall not be believed, nor without this finger of God shall the arm of God be revealed. A sound of words may be heard, and the report of truth may be so strong, as to win acknowledgment of it self, but faith shall not be founded, nor love quickened, nor hope confirmed, nor that change wrought, without which thou shalt continue a caviller still, yea froward, and an enemy to God and his truth.

3. If we be such as are called out of this estate, to whom God hath given hearts to believe, assent, and obey the truth; let us not deprive God of his glory, but acknowledging his gift, give him the honor due unto him, for here is an exceeding great power of God put forth, if it be given thee to believe: the work of faith is a work of great power: see 2. Thess. 1.11,

Deceiued, ] Out of this third degree of corruption of mind, we learn, That before men be brought unto Christ, they infinitely err, and their whole life is but a wandering from God and his ways. For 1. Christ is the way, the truth, and the life, and therefore to be out of Christ, is to be out of the way that tendeth to life. 2. Our selves by our [ 1] sin are cast into the dark night, and have not the least glimpse of Sun, [ 2] Moon, or star, but walking in darkness know not whether we tend. 3. We have a wandering and vagrant vain even after our calling, and [ 3] therefore much more before: how have the Saints of God complained in their own, and in the name of the Church, Isa. 53.6. we have all wandered like lost sheep. The like David confesseth of himself, and even after conversion the Lord must still be seeking us up, Psal. 119.176. oh seek thy servant, for else we have no list to return to the shepherd of our souls Jesus Christ.

Now the reason of all this error, is a filthy flattery of the heart, and a guilfull security of spirit, which holdeth men from seeking happiness where it is to be had, while they mistaking their condition, make fair weather with their souls, when in the mean time all is amiss, and they for truth embrace nothing but dangerous and damnable error. We shall not need travel far to seek instances of such vagrants out of the ways of God: and yet ask any of them what way they travel, all of them hast to heaven, and will be there as soon as the best, if we may believe them. I might here save some labor, but that the world swarmeth with such wanderers; and that I take it much material to our point and purpose, to show how far many are out of the right way, how little acquaintance many Christians have with Christ, of whom, some never saw his face, never saluted him: others have thought it their best security to stand a loose and follow him a far off: and others after a little acquaintance with him, do as many disciples did, fall off from him, and walk with him no more. But a little further to prosecute the point in particular.

First, what a fearful deceit is that of many ruffianly Protestants, who strengthen themselves in their sins, sometimes putting off all the fear of God's justice, and growing into contempt of his judgments; sometimes absolving themselves from the guilt and curse of sin in hope of [ I] impunity; as though the Lord were become an idle essence, who hath put off the power of judging the world, and revenging the wickedness of it. The Prophet Zephaniah noted in his time such a knot of ungodly men that were frozen in their dregs: but how came they to this settledness in sin? they said in their hearts, tush, the Lord will do neither good nor evil. And did this sin die with that age? How could it then be that men should so generally favor themselves in their lusts, and become so violent in fulfilling them, if they did not conceive peace in them? how could so many of our age scorn religion, contemn godliness, outface goodness and conscience? how could it be if the Lord's silence bred not security, that we should in vain cry out so loud upon profaners of the Lord's sabbaths and ordinances, against adulterers, drunkard • ▪ 〈◊〉 , swearers, railers, and other swarms of such sinners, all whom the Apostle hath barred from any portion in heaven; and after our lifting up of our voices like trumpets against them no reformation should follow? But what a woeful deceit it is appeareth, Deut. 29.20. If any man shall bless himself and say, I shall have peace, and yet walketh in the stubbornness of his own heart, The Lord will not be merciful to that man, but the wrath of the Lord, and his jealousy shall smoke out against him, and every curse that is written in this book shall light upon him. And so the Lord in the forenamed Prophet hath threatened, that whereas they think to lie close from under his eye, who hath put a dark cloud between himself and them, yet he will search as with lights, such frozen fellows, to bring spoil upon them, and to lay their houses desolate: Consider this all ye that forget God, least he tear you in pieces and none shall rescue.

A second and as fearful deceit as the former, is that proud conceit [ II] of a kind of inbred and inherent righteousness of many reputed Christians, but indeed of such as wanting Christ's righteousness, seek to sew their own • igleaues together. The Pharisees in their time thanked God that they were not as other men; they were whole and needed no Physician. The Laodiceans took themselves to be rich and increased, and stood in need of nothing; but were deceived, and saw not themselves in a true glass, which would have shown thē blindness, & nakedness, and poverty. So how many civil, just dealing, and harmless men, everywhere are there at this day, who overthrow themselves with this deceit? which ariseth sometimes by measuring themselves with themselves; as the proud preachers of Corinth, seemed somewhat comparing themselves with themselves: and otherwhiles by comparing themselves with others whom they take greater sinners then themselves, as the Pharisees did: but especially through ignorance, or a dead knowledge of the righteousness of the law, they see not what strict righteousness God requireth, nor their own corruption boiling within them, and so neglect all the sense of their secret lusts rising up against the love of God or man, and that incessantly in them. Paul himself without the law was alive, and so are these in all unconscionable ways, without fear of damnation, without trouble of conscience, and sense of fearful sins, because they want the true knowledge of the law to work upon them; while they look at themselves, they see themselves live strictly according to human laws▪ they keep their words, are good to the poor, iollie housekeepers, hold them to old rents without racking, their tenants pray for them, they are well thought of in their country, and what need of further righteousness • ? while they look at others, they see some adulterers, some drunkards▪ some extortioners; they thank God none can charge them with such crimes. Yea sometimes they will brave themselves with great professors, they would not for a world be so bad as they, so covetous, so contentious, so hypocritical, or some other infirmities shall be fathered upon them, or imputed unto them: and thus they puff up themselves overgrown with desperate diseases, while they scorn others as it were for the toothach.

Now alas what a general deceit is this? where is there a soul in town or country, but in it own conceit is alive? which yet liveth in all profaneness. Poor people in the country especially content themselves with going to Church, and a formal service, but without all spirit and life, yea indeed despise the word and prayer, and yet say they serve God as well as others, or as they need, or as himself giveth them leave. They mean no man harm they say, yet their nature must needs be angry, and revenge too, if men much provoke them; they can ordinarily swear without touch, because they say they hope they swear nothing but truth, or by nothing but that which is good. If they curse or banne, they were urged unto it: they can seek out to the witch for themselves, their children, and cattle, because God hath provided a salve for every sore: they defy drunkenness, but can sometimes in the week resort to the alehouse for good fellowship sake: they are no common gamsters, but after service on Sundays (as they say) can spend away the time for good neighbourhood. Oh how hath the deceitfulness of sin ouerreached these poor ones, and put out their eyes to destruction; if there were no law indeed there could be no transgression, nor these could be no sins: but let that light shine once upon the conscience, let the voice of it once awaken the soul out of these dead sleeps, they would as fast cry out of themselves and their courses: then would all such Pharisaical righteousness vanish as the smoke in the wind: then would they no longer say with the Jews, we are wise, the word of the Lord is with us, so we are not far from heaven: or so far as these forward Ministers would make us believe, we come to Church, we love a good pulpitman, and have good and fair service; no no, the voice would be, that other which followeth, we have all this while rejected the word of the Lord, and what wisdom can be in us ? and it were to be wished, that even God's children were wise to discover this deceit in themselves, which otherwise will often dead their diligence in the ways of God, while they look in themselves, or compare themselves with others who are not come so far as they: but let them with the Saints look up unto the pure nature of God, and to the perfect law of righteousness; the former will keep them low in their own eyes, and the latter provoke to truth in the inward parts which the Lord by that law requireth.

A third sort of men as far deceived as the former, are secure persons, [ III] who being baptized into the name of Christ, as yet never came unto him, but plod on in all dirty and sinful ways; with many pretenses vnderpropping themselves, but never examining duly whether they be right or no. And because the ways of this error are infinite, we shall not do amiss in discrying some few of them: and tracing them, we shall not find them so vnfrequented, but that infinite numbers of secure men and women shall be found in every of them, who all of them are still deceived, and as they were borne, so they live in error. Of these I will mention five sorts, all in several paths, but never one in the right.

1. Are superstitious persons, who take up a voluntary religion, which hath some show of wisdom and humbleness of mind ; worship God they think they do, but it is vncommanded, devout they are, but resist [ 1] the truth, as those devout women who resisted Paul. What a number of Popish minded men wander after vanity, they look at antiquity, at consent of numbers and multitudes of men, who are ready enough to betake them to their own inventions. Hence is it that you shall overtake hundreds that are set forward on their Pilgrimages: and see thousands who are set down or kneeling before their Idols; besides numbers that are willful prisoners, cheined in their own bands and wicked vows of poverty, single life, abstinence, and such like. And what ground have they for all this? they have learned the protestation of the Jews, We will do whatsoever goeth out of our own mouth, we will offer to the Queen of heaven as we have done, even we, our Fathers, our Princes, and our people; for then we had store of all things, and everything was cheap. Nay, as though the truth were impropriate unto them, they are so zealous in their way, that if Peter or Paul should stand against their traditions, they would think they did God good service to kill them, as Christ foreprophecied: a pregnant mark of a Popish and Antichristian spirit, to hate and cast out the brethren for the name of Christ, and yet to say, Let God be glorified ; yet sit they down here most securely as in a good way, whereas alas, all is deceit; this being the way which is good in a man's own eyes, but the issues of it are death: and the end of it is foreprophecied in the place of Jeremiah alleged, that the Lord will watch over such persons for evil and not for good, and consume them with sword and famine, and sundry destructions.

2. Sort are general or Catholic Protestants, of all, any, or no religion; [ 2] these content themselves with the Jews to say, the Temple, the Temple, the Covenant, Abraham's seed, &c. so these find a religion established, and they love it because it is crowned, and bringeth in abundance of prosperity with it; they hate Popery also, because the laws hate it; but never knew, nor care to know what the power and life of godliness ever meant; to whom the Lord may say as to them. Say not the Temple, the Temple, trust not in lying words : we have the Word, Sacraments, Prayer, Peace, &c. but get the power of godliness, if you would not beguile your own souls; Amend your ways and works, execute judgment, oppress not the stranger, fatherless, and widow, follow not after other God's.

[ 3] 3. Sort are a rabble of idle Protestants, whose carnal hearts turn the grace of God into wantonness. Charge his conscience with his sins, strike him down for his unlawful courses, or neglect of good duties; he can save his head with the doctrine of free justification without works, or tell you that the best man sinneth seven times a day, or that we are concluded under sin, that God might have mercy on all, or that where sin aboundeth, grace aboundeth much more, and that we are not saved by the works of the law: but O vain man, saith James, dost thou imagine a saving faith without repentance, and works of piety and love? dost thou profess an holy religion, and by the looseness of thy life, makest that holy way of God evil spoken of? did not the latter end of the former Chapter teach us, that Christ died not only to set us free from the curse of sin, but from the courses of iniquity, that we should become zealous of goodworkes? Christ saveth no other, and therefore deceive not thyself.

The fourth sort may well carry the title of crafty Christians, as also [ 4] of free-will Protestants, who for the present walk in a secure path, and will not yet be acquainted with repentance for their sin: they think it fit to be known and practiced, and so they mean hereafter, but in the mean time because their sin is not unpardonable, and God calleth at all hours, and they may as well afterward repenting find forgiveness: therefore are they deaf against all our doctrine of repentance: all the means we use avail not for their good, but by God's just judgment to their hardening, blinding, and further damnation: and this is as fearful as fly, and as general a deceit as any of the former. What mean those many exhortations, seek the Lord while he may be found, and to day if ye will hear his voice harden not your hearts ; and this is the acceptable time: the which gracious inuitations while men have put off, how hath the severity of the almighty cut them off suddenly by strange deaths? and this most deservedly, in that they had so long abused the time of his patience. Rev. 3.21. The Lord gave Jezebel a time to repent, but she repented not: and what was the issue of it? Behold I will cast her into a bed of sorrow and great affliction. So the Lord would have purged the impenitent Jew, but he would not be purged, therefore saith the Lord, Thou shalt not be purged till I have caused my wrath to come upon thee.

The fifth sort of secure persons may be called sensible Protestants, [ 5] who by outward things judge themselves highly in God's books: and many both rich and poor tread in this path. Rich men need not seek for further ground of God's favor, then that their hand hath found out riches, and they are increased in their possessions, and prospered in their labors: And how can it be other, seeing vengeance must pursue the wicked, and if they were so, they could not be prospered so long, and diversely as they are. Thus David observed of wicked rich men: their houses were peaceable without fear; and because they are not in affliction like other men, pride compasseth them as a chain: they seek not after God, nor sound and settled peace in him: but little knew they the end of that fat pasture; he learned at the sanctuary, that they were lifted up above other, as fellons on the ladder, to come down with a greater mischief and breaknecke. But more marvelous it is that corrections and afflictions should become a pillow for security in many, which are God's spurs in the •• anke of the godly to prick them up, and rouse them from their drowsiness; and yet many determine hence, and conclude without further ground, the Lord's love towards them, because of long, and durable afflictions, of which they could never come to make good use, nor take any profit by them: whom God loveth, say they, he chasteneth: and we are judged of the Lord, that we should not be condemned of the world: and when they are exceedingly crossed in the world, and indeed cursed in their counsel and attempts, they thank God they have their punishment here in this life, & so secure themselves from all future pains. But this is but a guile and stratagem of Satan, to cast his poison into the Lord's cup, and bane and destroy men with that which might be a special mean of their good, even a special provocation to make them seek reconciliation with God in Jesus Christ: which many men who will not much murmur at affliction, but generally can confess it a fruit of their sin, little think of; the affliction it self is a token of love enough already, though no amendment accompany it, nor any sorrow for sin, fear of offending, or diligence in good duties follow it. Thus by all these means security eateth up the souls of infinite professed Christians, who are all miserably deluded, and not yet gotten out of their natural corrupted estate, but for the present are the children of wrath.

The fourth and last sort of men who are deceived ▪ and wander out of [ IV] the good way, are some that seem to themselves and others to be very good Christians, at least none of the worst: and yet many of them little better then some of the former. And these are of two sorts: some are deceived in regard of their sins; others in regard of their graces or virtues.

[ 1] Of the former sort. There be some, who because they are not carried to such sins as they see others, they conclude presently that they are in the right way to heaven, whereas there may be a work of the word and spirit forcible against many sins, where there is no saving grace in the soul. Hence is it that many, 1. before sin, are vexed at it and afraid of it, and are loath to be too bold with it, but hating the punishment more then the sin, they go through stitch at length as Herod against John, and Pilate against Christ. Others can avoid sin, as swearing, drinking, uncleanness, &c. but have a false finger that hath laid hold upon someone or moe, which shall be dearer then to forgo for naught; so as all sins shall not be left: nay they will in some cases be very commendable, even above good Christians, in repressing corruptions, and yet not be cleansed from their filthiness. Thus Haman could a long time refrain himself from Mordecai. 2. After sin many moe can deceive themselves with a counterfeit repentance, whereby they can feel it, cry out upon it, and confess it with grief: d •• sembling Saul, cursed Cain, treacherous Judas, and hard hearted Pharaoh 〈◊〉 do thus much; and yet this is all the repentance of many, who think that hereby they have received a sound cure. Hence have we many, that after their sin with a Lord have mercy, or saying over of a prayer, with a forced sigh, draw a skin over their consciences, and for the time there is peace. And others who have spent their whole lives in oppression, and grinding the faces of the poor; every penny of whose wealth is worse gotten then other; if about the time of their death they give a little trifle to the poor, or be liberal for a sermon, or set apart some small thing to some good uses; they rest herein as a sufficient acquittance from all their unrighteousness: whereas they never think of •• tisfaction, and restoring again that they have robbed, according to the • awe of repentance. Let such punish themselves, pray, fast▪ give alms, and yet the Lord will never a whit regard, for here are no bands of wicnednes loosed. Others by some short humiliation in a servile kind of flattery of God proceeding of slavish fear and self-love, will come and confess their sin, and promise they will no more so transgress, but yet they dissemble with their double hearts: for how many have we known whose extorted righteousness hath been as the morning dew? In their sickness and distress they have humbled themselves, but with the Jews for corn and wine: they have howled and cried upon their beds, but they returned not to the most high; they affected deliverance, not repentance: nor further fawned upon God then to get out of his hands. By these worldly sorrows, infinite men deceive themselves, and rest in them as sufficient repentance.

The latter sort are they, that deceive themselves in turning their eyes [ 2] from their sins, to some virtues or graces which they find in their souls. Hence have we men, that can be diligent in hearing the word, and that gladly with Herod, and think that enough to dispence with their holding of their Herodias, some sweet sin or other. Others can rejoice and be affected, as we have known soft hearted Protestants, that could melt at sermons into tears, with great affection, and yet have made little conscience of their ways: but not mortifying the deeds of the flesh, have yielded to their lusts the rains in all liberty. Others can receive the word, talk of it, yield a seemly obedience unto it, any man would say, they were surely good Christians, yet as bad ground they give it not depth enough; they give it the understanding and some affection, but the will and the whole joy is not carried unto it. If they talk of it, it is but as such as only have tasted it with their tongues, (as cookes do their services) but they have not filled their belly with it, as they for whom it is prepared. Their sightly obedience is like Herod's, who did many things because John was a good man. In a word, they can be reverent & liberal to Ministers, kind to professors, forward in good motions, can lend their hands or purses to help the godly out of trouble; & yet in all these commendable duties are like a deceitful bow, which being cast & crooked, let the eye aim never so right at the mark, it casteth it quite besides all the way; even so all these proceeding frō deep hypocrisy, & done not purely, but sinister respects furthering them, deceive the soul, & keep it far from the happiness of it. I grant that in a good heart natural hypocrisy will be mingling it self in the bringing forth of such fruits; but yet it sways not the heart, it is resisted and mastered; so as the main sway of a good heart is sincere, choosing good things and doing them purely for God and themselves; but thus it is not in the former.

Use. 1. All this so large a doctrine showeth, what a number of men and women, who seem good Christians, are yet in their natural condition, and have not a • tained the first degree of their renovation; but deceived they were borne, so they live, & so without God's great mercy are they like to die. And • he misery of this condition, is like that of a man that hath a thousand deadly diseases on him, and yet is senseless of them all, whose case every man will say is remediless. Let every man and woman enter into the narrow examination of themselves, and never be at rest till they find themselves renewed in the spirit of their minds.

2. If God have let any man see his error hereby, that he can truly say that he hath been deceived, but now hath the path of life revealed unto him; let him acknowledge all this to be the finger of God, and still pray with David, open mine eyes that I may see further into thy law, for so I shall see mine own errors the better: and▪ hide not thy commandments from me.

3. If thou seest any man go on in any of these deceiveable courses, pity him, pray for him, counsel him, deal meekly and tenderly with him, for thou wast also in time past deceived.

Having spoken of the corruption of mind in men unconverted, now we come to the depravation of their wills; the which is lively described in two degrees. 1. In that it is a servant, and hath lost the freedom wholly. 2. In that it is a servant to lusts, and that not to one but diverse pleasures.

The word whereby the former is expressed is borrowed from servants, who at that time used to be sold and bought, and were mere vassals wholly at the appointment of their Masters, without all power in themselves. Wherein we have the true portraiture of every natural man, who in his will is a most base servant to sinful lusts and pleasures, and cannot but obey and fulfill them: but without the least power to will the least moral divine good. Now that we may come rightly to conceive of the bondage of will, we must first restrain it to the right subject, and then to the right object. First, according to the subjects it is diversely [ 1] considered. 1. In some subjects the will is confirmed and free to nothing but good, and that either by nature, as in God himself, or by grace, as in the good angels, and in men who are renewed in the highest degree, that is, the Saints departed, who immutably will only good and only [ 2] well. 2. In some other subjects the will is ob ••• med and hardened in evil, and free to will nothing else, as in the wicked angels and damned [ 3] men. 3. In some other it is more indifferent, as in men on earth, whether renewed, or in the state of corruption. In the former of which, as the subject is but in part freed from the power of sin, so is the will: it is so far as flesh and savoring of the old man, free to will things below according to the corrupt nature: and as far as it is spirit, and hath a work of renovation, it is freed to will supernatural and divine things. But all these subjects are removed as not that which our Apostle speaketh of; who not obscurely speaketh of natural men, and their wills so far as unchanged.

Secondly, for the object of this bondage. 1. We deny not in the will of unconverted men a passive power unto good, that it can posse velle: but by this I mean a capablenes or ability of willing that which is truly good, not by any principle in it self, but when God shall send out the grace of conversion. 2. We deny not in such a will an actual freedom from all coaction and compulsion, which the nature of will cannot admit, [ 2] for it is not will unless it be thus free. And therefore while it willeth evil, it willeth it most freely; and when it cometh to will good it assenteth to the word and spirit: it is not now purely passive as a block, nor yet forced, but worketh according to the nature of will freely; for being moved by God it self moveth, and becometh not only as before a subject, but an instrument of the spirit. Where by the way lieth the answer to that Popish objection, that will cannot be free unless it be inclinable alike to good and evil: for will is not properly free in regard of the object, to which it is moved, but of the efficient moving it: and what say they to the will of God? they cannot deny it to be most free, and yet cannot without blasphemy affirm it to be equally inclinable to evil as well as good.

3. We deny not but that the unconverted will hath a more full freedom in natural actions, as to eat, drink, walk, speak, which without [ 3] this special grace, although not without general, it can commendably, but not holily perform. 4. We deny not to this will a maimed power and freedom in moral human virtues, as of prudence, chastity, fortitude, [ 4] justice, which are bestowed in great measure by the common grace of the spirit, not only to some within the Church, as Saul, who was changed into another man: but even without, as to Cyrus, Alexander, Aristides, Socrates: but yet in the actions of these virtues this will is half dead and wounded. I call it a maimed power and freedom, because it is a certain kind of liberty in some external obedience and discipline towards the law of God; and yet utterly separated from the internal and spiritual obedience of it. Which meeteth also with another chief objection of the Papists: that many unregenerate men do and have done many good and glorious actions, and that not by the special grace we speak of, but by the freedom of will. To which hence is answered, that although these things are materially good, yet are they wanting in the formal righteousness, which the law requireth, and therefore have been far from pleasing God, and properly nor good actions, but rather, goodly and glistering sins: the defects of them being evident. 1. The persons doing them are out of Christ. 2. The deed it self done not of faith. 3. Not having perfection either in it self or in the Mediator. 4. not directed to right ends, namely, the pure honor and worship of God: Now to such incomplete actions, being no better then civil men can perform in abundance, we deny not some liberty of will in the unregenerate. 5. We deny not to such a will freedom and liberty in spiritual actions, but in such as are altogether evil, unto which as it self is most free, so can it determine itself most freely.

[ 5] And therefore where the Apostle affirmeth it a mere servant, it must [ 6] be meant of moral good, secundum gratiam. Whence the conclusion ariseth, That in such things as pertain to God and true godliness, the unregenerate hath no power nor freedom of will at all, no not so much as to will his own conversion. Object. But the will of receiving grace must needs go before the action of receiving it. Answ. But this will as it is the beginning of conversion, in the very first moment and motion of it is from grace, and none can will and desire grace truly but by grace.

This conclusion directly bendeth it self against that which is the main of the Controuersie between us and the Church of Rome, about this point of free-will: which (not to bring down so far as from their master Lombard, who was Bishop of Paris about 400. years since, and the schoolmen after him, Thomas, Scotus, Bonaventure, Byel, &c. ) we will gather out of the present doctrine of the Church of Rome, as it is avouched in the council of Trent, the Romish Catechism, and Bellarmine himself: from whence I take out the main difference between us into these two positions. The former, that a man hath free-will left in his nature in things pertaining to salvation, although not without all grace. The cursed Conventicle curseth those that dare affirm free-will since the fall to be lost, or extinct: and that they mean in spiritual things, the other Canons following show. Bellarmine affirmeth, that men unregenerate, only by the strength of nature, without the special aid of God, can so perform a moral good, that they sin not in it, if they be without the molestation of some more grievous temptation. The latter conclusion of the Romish Church is, that in the first moment of conversion, the will of man concurreth and cooperateth with the grace of God, by a certain kind of natural power, not wrought, but helped by the holy Ghost. The counsel curseth those that deny, that free-will cooperateth with God, and that it disposeth not it self to obtain the grace of justification, or is merely passive. Bellarmine in the tenth cap. of the former book affirmeth, that where the Scriptures call us coworkers with God, so often is the faculty of our freewill affirmed in such works, and that not as it is wrought by the grace of God, but as it is in it self, and in it own nature. Such testimonies out of their writers were infinite; but these as clear enough shall suffice.

We teach the clean contrary upon good grounds, of which I will give a taste briefly. 1. If we be wholly flesh, which is flat contrary to the spirit, then can there be no preparation to justification before regeneration. That which is contrary maketh no preparation to the contrary, the [ 1] flesh cannot make way but necessarily resisteth the spirit; neither can any contrary bring forth the effect of the contrary; no more then darkness can either prepare to light, or produce the effects of light. 2. If before conversion we be dead in trespasses and sins, then can we rot away [ 2] and consume in them; but to know or perform the things of spiritual life we no more can, then a man naturally dead can prepare himself unto or perform the actions of natural life. But howsoever the Papists mince the matter, and say we are like the Samaritan left half dead and wounded, the Scripture saith plain enough that we are dead in trespasses, and like Lazarus dead and rotting in the grave: to which purpose we might amplify those many phrases of our quickening, of our raising, of our new birth, and of our new creation. I hope they will blush to say that a thing not created, can dispose it self to the creation of it self. 3. In how many places are these things laid out of the power of man? as where it is said, • e imagineth only evil continually, that is, naturally. [ 3] Who can bring a clean thing out of filthiness? can a blackmoore change his skin, or a leopard his spots? can evil trees bring forth good fruits? how can ye speak well being evil? I know (saith Jeremiah) it is not in man to dispose his way: and we are not able to think anything of our selves: and much less are we able to think anything well: and yet steppeth out a Popish spirit and saith, yes by Saint Paul's leave, we can both think well, and will well, and dispose well, and do well, without the special aide of God: let them believe him that prefer Romish traditions before Apostolical writings. 4. How often is our whole conversion for the beginning and proceeding, the first, middle, [ 4] and last of it, attributed wholly to the grace of God? None cometh to the Son, unless the Father draw him: draw me, and we will run after thee: without me ye can do nothing: It is he that worketh both to will and to do: If the Son set you free, ye are free indeed: convert us Lord, and we shall be converted: we are his workemanshippe created to good works: I will give an heart of flesh: But I may not be infinite in testimonies. 5. We have heard that the whole understanding is corrupted; [ 5] and therefore much more the will, which is nothing but a faculty of willing, or • illing that which is first understood and judged of in the mind: yea indeed if either be worse then other, it is the will: hence is that speech, the good that I see and approve, I do not: by the benefit of understanding, men often see their duty; but by rebellion of will perform it not, although it want not direction sufficient. Thus the obstinacy of the will of the Gentiles oppugned and darkened the light of the mind in them, of whom Paul speaketh, that they knew God, but glorified him not as God. The main objections are briefly answered already, and we will spend no more time in them, but come to the second point or degree of this corruption.

The second degree of corruption of will is, that it serveth lusts and diverse pleasures. Sins are called lusts, because they be indeed so many inordinate desires against the commandment. And pleasures, because of the imagination of them that commit sin, being carried away with the present pleasure and sweetness of them. And diverse pleasures, 1. [ 1] because they are many in themselves: and though every man yield not service to everyone, yet some serve this, and some that, and every wicked man some. Samson will be a slave to his Delilah, in the lust of the flesh and uncleanness: Nabal to his wealth, in the lust of the eye: Herod to [ 2] his vain glory, in the lust of pride of life. 2. because they diversely carry men, even as a man in the sea is carried, backward and forward, and hurried with diverse waves: for there is no stability nor • etlednes, but in the fear of God: the wicked are like the raging sea, and there is no peace to them, saith the Lord: but as slaves having served one lust, they must presently be at the call and command of another; and if it command they must obey, although it call to the clean contrary course.

Use. 1. These two degrees lead us further into our misery then before, when we see the will yet more rebellious then the mind was blind: and yet more then so, that we naturally take delight and pleasure in our bonds and chains: what a woeful misery is it, that men should be sold under sin, and that with consent, yea delight? and that which is indeed sin, and inordinate lust should be their chief pleasure, unto which they sacrifice? whereby they become dead while they live: nay, are not only taken in these dangerous snares, but that they wear out and spend themselves in plotting and contriving, who should get themselves deepest and surest in? which Paul noteth in the phrase of taking care to fulfill the lusts of the flesh. Hence is it that a number will be rich, and rush into manifold snares of the devil: Others to gain their voluptuousness and unclean lusts and pleasures, go on as an o • e to the shambles, and spy no danger till the dart be stricken thorough their liver. Others that have bound themselves to serve prentiships among the pots, are so bewitched with the sorcery of the sin, as they sleep on the top of the mast, and are smitten, but they know not when, how, or by whom. And thus is it in other sins, wherein although for the present, nothing but profit or pleasure appeareth, and the service seemeth somewhat more easy then the service of righteousness, yet mark when this master cometh with his wages, what becometh of the lovers of pleasures more then of God? consider the fruit of sinful pleasures for a season, the best is shame and sorrow, and what then is the worst? Solomon that tried his heart with such pleasures more then enough, proclaimed of them all, that they were but vanity and vexation of spirit: and truly, for who can conceive the shame, terror, guilt of conscience, and torment of spirit, which as a shadow follow unlawful stolen pleasures, even in those that at length escape from them? but for others that have set down their resolution, to make it their pleasure, to live deliciously for a season, they shall not fail to receive the wages of unrighteousness. Oh miserable service.

2. This doctrine showeth, that such men as have not received grace to moderate themselves, and their affections in their pleasures, are not yet regenerate. It is a dangerous note when pleasure must take place of things of an higher strain, even matters of God's worship, public or private. The Apostle Peter teacheth, that where grace taketh up the affection, and worketh effectually, there is a girding up of the loins with sobriety.

3. It teacheth us to strive in the renewing of our selves; that seeing this service of lusts is so deceitful and dangerous, we should never find our selves at ease till we find a charge in our will, till these sinful pleasures be as bitter, as ever they were sweet, till we can strive as resolutely against them, as ever we served under them cheerfully. And because this change is not wrought all at once, but by degrees; nor sprowteth up as the lilies, which grow but neither labor nor spin: we must use the means appointed hereunto: as namely, the daily use of the word, prayer, faith, obedience, watchfulness, combat against sin, and no grace must be wrapped up in the napkin, or hid in the earth: but as these means work and uphold this change, by begetting and confirming faith, which is a daily purifier; so must they be carefully used of everyone that would find this blessed work of grace within his soul.

4. Seeing when we are most renewed in this life, we shall be changed but in part; and the law of the members will be still rebelling against the law of the mind, let us look up, and long after that glory wherein we shall be totally set free from this rebellion, and have the full accomplishment of that salvation, the beginnings of which we have here only attained unto; wherein we shall not only not sin, but not will to sin; nay we shall as perfectly hate and resist it, as we shall perfectly love God, and inseparably cleave unto him forever.

5. Especially professors must increase their skill in knowing, judgment 〈◊〉 discerning and diligence in avoiding these disordered and noisome lusts, which otherwise will blemish the best things they have received, and darken the best duties they attempt. It is pitiful to see how Christians and professors not watching as they were wont, are hurried back into their old service, and bolts, to the which they long since seemed to have bid adew. One hath his passion and inordinate desire of malice, bitterness, sullennes, and unquietness to which as if he had never been free borne he willingly serveth. Another serveth his tooth, his appetite, his back and belly; he must be delicate in diet, costly in apparel, and no whit abate of his superfluity when hard times should call him to remember Joseph's affliction much more then he doth. Another is servant to the lust of the eye, he is insaciable in his desire of wealth, and sometimes he can drink a draught of stolen waters. And a rare professor is he that can avoid an earthly mind in earthly matters, or while he layeth up in earth hath a free mind to treasure in heaven. Thus ungodly and unbeseeming lusts carry many professors away as a stream. Let them look if Christ be learned whether he be learned as the truth is in Christ ; and know that as everything is poisoned where these are vnconquered; so the greatest toil in Christianity is over, when these are mastered.

First, to distinguish the words. The first of them malice, is an evil affection of the heart, which properly desireth the hurt of our neighbor, and rejoiceth in his fall. Envy, is a contrary affection but as wicked, for it grieveth at the neighbors good, and fretteth itself at his prosperous and fortunate success in anything. Hatefull, may to good purpose be taken either actively as it is read, namely, for such as are in such extremity of wickedness, as they every way are abhominable creatures in themselves: or else passively, and so may be read hated, that is, justly execrable and odious unto others, both God and men. And hating one another, as full of poison and venomous hatred towards others as they could be unto us, requiting like for like: all which although they show a most godless and comfortless condition, yet we lived in this graceless course, that is, passed our days, or at least a great part of them in time past before we came to know the grace of God.

Now this being the estate of every natural man, that his whole conversation is monstrously depraved, so as he spendeth his days and consumeth his time in malice, envy, hatred, and such hateful courses: it may let many a man see how little they are escaped from the filthiness of nature. For 1. how do the lives of most men show that the spirit which lusteth after envy ruleth them? and how doth that bitter root of malice and hatred shoot forth buds and blossoms at all seasons: both in 1. the affections, 2. speeches, 3. the actions of men.

First, in affection when as men grieve at the good and greatness of another, and cannot look upon the prosperity of a man whom they wish not so well unto, but with an evil eye, and the more they look upon it, the sorer still groweth their eye; accounting themselves after a sort wronged [ 1] by him, if they cannot attain to his estate. If the virgins shall sing to David his ten thousand, and to Saul but his thousand, Saul will be so incensed as he will carry an evil eye to David ever after. Again, others in their hearts wish and desire the fall, the harm, and loss of some whom in some sinister respect they cannot brook. If the name of such a one be blotted, or his estate weakened, this fall of such a one is matter enough of their rejoicing: he is perhaps of the same trade, or hath injured him, or standeth in his light one way or other, but • owsoeuer it is, here is a brand of a bad and ungodly heart, to rejoice in evil: Be not glad, saith Solomon, when thine enemy falleth, nor let thine heart rejoice when he stumbleth, which is a needful lesson in these times wherein charity is grown so cold.

Secondly, in men's speeches, how doth Satan tippe many men's tongues [ 2] and set them on fire with all manner of malicious and murdering speeches? what is more common speech then detraction and impairing from the just praise of men? no company freeth it self but a man may observe some men's names nibled at, and gnabled upon: that every man's mouth is become a very mouth unto the good name of his neighbor. And others a little provoked, speak nothing but swords, as though they would with every word kill their brother: and hence are such distempers as men in companies break into; if their patience be never so little assailed, it is ground enough of disgorging without all respect of person or place, truth or falsehood, whatsoever malice it self can mischieuously devise: here is a picture of a pure natural man, or if a Christian, of one that hath too far forgot himself.

3. In the actions of life, what a cloud of frivolous suites, and yet fiery [ 3] enough, witness the malice and envy of men's hearts; if a man's beast look [ 1] but over another man's hedge, and so make but offer of a trespass, or any other such trivial color, is sufficient to fire the gunpowder within, and to carry the controversy with such violence, as one must yield or both be blown up. But the most fearful and wretched work of this [ 2] inbred corruption is most apparent, in the pursuit of good men, because they are good: for who be he never so good can stand before envy, which feedeth even upon virtue and goodness it self? this was the devils sin, tormenting himself because our first parents retained with their innocence their place in paradise, when himself by his sin was thrown down from his habitation. A vile fruit of this sin appeared not long after in Cain, who cast down his countenance upon his brother, and slew him, because his works were good and acceptable, and his own evil: then begun the persecution of the Church, and hath continued till this day. How this envy and malice of unconverted hearts wrought against Christ himself, the history maketh plain: The Pharisees were ever carping at his gracious words, and glorious works, and at the last, delivered him for envy to be crucified. And how it is not idle at this day against his members, experience proveth: Is it not the common sin of this day, to style all the profession of religion under the title of hypocrisy or preciseness, or brand it with the affectation of a Saintish purity? How furiously do men breath out all manner of indignities and contumelies against such as more carefully look toward the ways of God? But alas what hath the righteous done ; for what good work do men lay such load on them? why was Joseph hated of all his brethren, and sold and bought among them, what had he done? surely his carriage was so wise, so dutiful, and respective, that his father could not but love him above the rest; and his life was a real reprehension of all the rest: so is it the very light which is hated, because it checketh the darkness of the world, which loveth her own. But how do these men injury them selves most of all? what manner of men may we repute them, who the better any man is, the less they can abide him? A good man the more of God's image he espieth in another, the more (as he is bound) doth he love and honor him. Again, whereas every man should imitate the best examples and so walk more cheerfully to heaven together: the malice of these towards them will not suffer them, either to do good unto them, or take any good from them. Which work of malice is so bold, as we may read it in men's foreheads, and hear it from their mouths, that they will take no good neither by the doctrine, nor by the life of that minister, whose light reproveth their darkness. But Ahab while he acknowledgeth Micah a Prophet of God, will hate him notwithstanding, and therefore will receive no direction from him: even so we want not such as hearing the preacher rebuke, and apply the word against their particular sins; no sooner cometh the finger to the bile, or the quick touched, but the carnal heart beginneth to boil, and saith, this man meaneth me, he hath some spite at me, he hath heard something of me, he spendeth some of his anger against me, I will hear him no more; whereas indeed it is the light of the word alone which ransaketh their consciences, and it is no other but the natural malice of the heart against the truth, and bringers of it, which hindereth the entrance of the word for the time present and to come. By this means thorough God's just judgment a number lay the block in their own way, whereupon they break the neck of their souls: and it is to be doubted, that many of our meek hearers would entertain us, & our word as courteously as Herod did John, so long as we meddle not with their Herodias, their damsel sin: but if John shall meddle with that, there is no way but one, he must kiss the prison, and buy his boldness dearer then so.

Secondly, this must teach us that profess our selves to be the Lord's, to abhor all the sins of this suite, and to banish such filthy fruits of the flesh, which God giveth them up unto who are of a reprobate mind ; and have nothing to do with such wicked inmates, which are ever plotting to set the whole tenement on fire, and which bring rottenness into the own bones & bowels: as well said a godly man of Cain, he had half killed and consumed himself with malice before he killed his brother. And not to urge the multitude of reasons which to this purpose offer thenselves, I will only name those two, which are couched in the verse. 1. Because that we profess that we were such in times past, but now are begotten unto God: which were it not a forceable reason, the Apostle would not so often [ 1] beat upon it: as Col. 3.8. But now put away all these things, wrath, anger, malicioiusness, cursed speaking, wherein ye walked once when ye lived in them: and if we would prove our selves a new lump, we must purge out the old sowering and swelling leaven of maliciousness: 1. Cor. 5.8. So the Apostle James, 1.18. of his own good will he begat us, wherefore lay away all filthiness, and superfluity of maliciousness: and, Pet. 1.2.2. laying aside all guile, envy, maliciousness,—as new borne babes desire, &c. If ever thou wouldst have evidence of thy conversion, thou must put on as the elect of God, these bowels of mercy to God's people, and love to God's image in whomsoever: for how else wouldst thou be known to be a disciple? 2. These hateful sins make us justly odious, [ 2] 1. to God, Prov. 14.32. The wicked is cast away for his malice both root and fruit. 2. to man, in that they wage battle against Christian love, which is the preservative of all society.

Thus have we been somewhat large in discovering the nakedness of our corrupt nature, by which not only our chief, but all our holds are taken, and we turned naked into the curse of God. Now how few return back to the pit whence they are digged? how few acknowledge and bewail this mother sin, which is the root of all sins, and layeth us open to all inundations, both of sin, and the curses due thereunto? for so the Lord mentioneth it as the cause of the f • ood, because hence sprung all those actual sins which were the next causes of it. I know not how those Popish positions have prevailed in the practice of most men, who are yet of another judgment; who call this natural corruption less then all sins, yea, then any venial sin; yea indeed not properly sin, but a propensitie to it, as tinder not as fire; not deserving death of it self: yea too many Christians live as though it were not in them at all, as though they had drunk that Popish dregge, that original sin is not in the regenerate any sin at all. But mistake not our Apostle, he saith not, we were thus or thus, as though any were quite escaped from this corrupt condition; but it is a most fearful sin pressing down and hanging fast on the best, subjecting them in it self to the wrath of God, still urging them to bring them back if it were possible into deep condemnation: such a corruption as is contrary to all the commandments, bred in the bone, lurking close in the soul, hardly seen, hardly resisted, never abolished in the best, while they carry this house of clay. This is the cause why so few perceive this estate of theirs, that so few see the necessity of being renewed in the spirit of their minds, and that so few seek in true humility to be shrouded under the righteousness of the Lord Jesus. But if ever thou wouldst be raised, labor to see and bewail the poison of thy nature; the more thou seest it the less it is; and the more thou art sanctified, the more weakness thou findest; yea little else but death and darkness in thy soul.

There is as great difference between two sorts of men, as between fire and water. The former have always found a good disposition in themselves, they have grace at will, they never doubted of God's love, they have ever loved and served God without let; yet these pitiful deluded creatures live no otherwise then the very Stoiks, who followed nature for their guid, and never find fault with their estate. Another sort of men such as Saint Paul can cry out of themselves as miserable men, overmatched with a body of sin and death; they pray for a free spirit, and then when first the Lord hath enlarged them and loosed their bolts, they can promise to run the way of his commandments. These would do good but they cannot; they would not do evil, but they do it; which of these two now are more Puritans? Again, in their falls and slips they differ no less. The former if he sin he layeth it upon something without himself, as the sight of some object, and beholding of some Bathsebah, some Achan's wedge; or his inward senses call to his mind some injury, vanity, or some such occasion or other, which had he escaped all had been well, thus he will lay his sin anywhere but on himself. The other know and acknowledge that they are led away by their own concupiscence, and that their senses, objects, and occasions are but servants to their corruption: David being checked for one sin goeth to this root, Psal. 51.5. and such as he, upon every occasion can set upon this sin as the most dangerous enemy of their salvation. If they find ignorance in themselves they presently have recourse to this darkness of mind which naturally hath deprived it self of the knowledge of God. If they come short of doing any good as they would, or do it not so well; they can blame this inbred evil which is present with them: when they find themselves heavy to that which the understanding rightly conceiveth, they can groan under the rebellion of their will, which is renewed but in part only: when they go halting, and fall down sometimes in their course, here they can espy their own counsels casting them down: when they see a conquest to will and effect that which is good, they can return the honor to the author, and glory in him who hath wrought both the will and the deed; yet so as they forget not the combat and molestation of this their familiar foe, who continually eateth, drinketh, and sleepeth in his bosom, watching Delilah-like to deliver him to his destruction.

Lastly, let everyone learn timely to take in hand this crooked nature, before he be accustomed to evil; for else as hardly as a blackmoore changeth his skin, shalt thou become changed when wicked nature, and worse custom have both barred thy repentance, and bound thy sins faster upon thee. And because much of this folly is bound up in the hearts of children and servants, let masters and fathers seek seasonably to drive it out; fathers especially because they helped their children into it, must by Christian instruction, godly example, and the rod of correction, labor to help them out, and thus do their best to make their children a part of a mends. Zwingli calleth this corruption the disease of nature. And herein it fitly resembleth the diseases of the body, the which the longer they continue the more incurable they are; and if they be let go too long they bring certain death: and therefore let parents and masters (many of whom are careful enough to prevent and seek out for help against the diseases which threaten the bodily death of their children and servants) take up some care to remove that everlasting death which this evil threateneth, and will certainly bring if in due season it be not repressed. Teach thy child, and train him in the Scriptures from a child: teach thy servant the trade of Christianity and godliness, for thou art no less bound to deliver him the principles of this calling as the particular to which he is bound: use good means to get them the light of knowledge, opposed against this blindness of mind: work upon their wills to break them from the follies and vanities of youth, opposed to this rebellion of will: bring them at least to outward conformity in their conversation, opposed to this general depravation of manners: these things they will not forget in their age, or if they do, the peril is their own, thou hast done thy duty, one thing remember, thy servants, thy children are all poisoned, and have need of some present antidote.

Our Apostle having so largely described the miserable condition of man in his naturals, whose whole temper we have seen to be such as carrieth him to all rough and graceless courses: he now setteth by it a lively description of a new condition, unto which those who are good in God's sight are called: and this he doth in these four verses, in this order. First, by the principal efficient cause of it, which is the bountifulness and love of God: fitly opposed to that hardness and unmercifulness of men, which was the ground of feircenes in their speeches and behaviors: God was not so fierce against man, but when we were in that miserable condition: as he is the fountain of all goodness in himself; so his gentleness and philanthropie streamed out; and the glorious beams of his grace shined out upon us through his Christ, ver. 4. Now this principal efficient is illustrated, 1. by the time, when. 2. by removing the contrary things, which whatsoever they may seem, are so far from being causes, as they are rather diametrally opposed; namely the works of righteousness which we had done, that is, the very best and flour of our works, which indeed had no righteousness; here was no such thing concurring to the helping of us into this estate, but his mere mercy saved us: which assertion of God's free mercy is inserted and repeated again, to take down the arrogancy of some presumptuous spirits in those days. This he doth in the former part of the 5. verse.

Secondly, by the instrumental or ministerial efficient cause, which helpeth us into this change, and new condition; and this may be conceived either proper, and that is the renewing of the holy Ghost: or typical and sacramental, and that is the laver of regeneration. By which some understand Baptism in a larger sense, including all the gifts necessary to salvation; as it is taken, John. 3.5. and 1. Pet. 1.3. because the verse following casteth eye to such places of the Old Testament, which speak not of the effusion of sacramental water, but of the plentiful pouring out of such graces of the spirit, as were prophesied to be in abundance conferred to the Church of the New Testament: as Ezech. 36. I will pour out clean waters: Joel. 2. I will pour out of my spirit, that is, the waters of grace unto a new life. But I will not leave the high way, where I may (as I take it) more conveniently go in it. I will speak of this laver of regeneration, in the stricter sense, taking it for the sacrament of Baptism: for so I shall not confound things which the text seemeth plainly to distinguish; the whole former sense being expressed in those words, and the renewing of the holy Ghost ; as after in prosecuting them we shall see.

Thirdly, this new condition is amplified by the final cause of it, and this ende is twofold: 1. nearer hand, namely our present justification, That by his grace we being justified, that is, accounted righteous; 2. more remote and further off, but annexed, and inseparably tied unto the former, namely our future glorification, when we shall be manifested to be heirs of life eternal ; which yet is not so far off us, but that we have sure hold of it by hope. So as the whole carriage and meaning of these 4. verses, seemeth to be this.

Howsoever formerly we were in our old estate, lost in wandering and vagrant courses, yet after that the most free love and good will of God our Savior (whose sole mercy alone moved him in his son to embrace us) through the preaching of the Gospel, did more clearly shine out; then not of any works of righteousness which we had done, for what could we then do? but of his mere mercy he saved us: and to this purpose he poured upon us his holy spirit to the renewing of us, and the purging of our consciences from all the impurity of them: of which inward purging that laver of Baptism is a sign and representation, wherein he doth not sparingly and drop by drop, besprinkle our consciences with those pure waters, but abundantly and with a liberal hand sheddeth them, and poureth them ou • upon our souls, through Christ our Savior. All which our good God hath done for us, that we might obtain righteousness, and all spiritual graces attending it; and so might be led to the fruition of that glory which he hath already put in our hands by faith and hope, which shall not make us ashamed.

In the principal efficient, we are to speak of three things in order. 1. of this love, and bountifulness of God, which is the positive cause of our salvation. 2. The time when it appeared unto us, But when the bountifulness and love of God towards man. 3. The removal of a supposed cause, not by the works of righteousness which we had done, but by his mercy he saved us.

In the first we must first distinguish these two words, bountifulness, and love of God towards man. The former noteth rather that native nesse which is in, or rather which is his own nature, who is goodness it self, and ready to be implied to the good of the creature. The latter a communicated and participated goodness unto others, as a stream issuing from the former fountain; for it is said to be such a goodness as hath appeared. And whereas the goodness of God shineth out in and to all his creatures, not only in creating them all very good, but in the daily ordering and preserving of them; this is not such a general goodness, but more special and peculiar to mankind, which he loveth better then all the works of his hands besides, as creating him in his own image, and giving him Lordship over the rest of the creatures; and hence he delighteth in the title, and styleth himself from his love to man, and not from his love to the Angels, or any other creature. And yet this love of God must be brought a little lower, if we would settle it on his right object: for it is not general nor absolute, but respective and having reference unto Christ, as the verse implieth: in whom it freeth from the misery mentioned in the former verse, and accepteth unto that especial mercy mentioned in the next. In a word, here is a greater and more glorious love then was seen in the creation and preservation of all things in the world: here is a love electing, redeeming, regenerating, and glorifying miserable men; a love advancing our human nature in his son, who took not the seed of Angels but of Abraham; a love which hateth worldly Esau's in comparison of his Jacob, whom he calleth out of the world; not by the outward sound of the Gospel only, but by the effectual call of his spirit in their hearts; whom he loveth not as creatures but new creatures, liker unto himself then all the other, by a restored and renewed image: and for whom he hath reserved more love in heaven when they shall become yet liker unto him in all holiness in the holy of holies.

Quest. But how can such love of man be ascribed unto God, seeing that so many vessels are prepared to destruction, and so many millions are hated before they have ever done good or evil: and secondly, of those that are dearest unto him, many yea the most are so afflicted and distressed that they scarce see any good day: can this stand with such a bountiful [ 1] love? Answ. First, the goodness of God must stand with his wisdom, which affordeth not the same degree of goodness to everyone: it is not against the goodness of a potter to make ignoble vessels to dishonor as well as to honor, seeing the former have also their good uses. How could the goodness of a father appear, if he should set up hogs, and dogs at his table as well as his children? as the Lord is good, so he is wise to be so good to each in their degree as may make for his own honor and advantage. 2. This goodness and love of God must stand with his justice also as well as his mercy. Hence the Apostle would have us to cast our eye on two things at once in God, when we would be satisfied in this point. The goodness and the severity of God: for this goodness cannot suffer evil and sin in the impenitent unrevenged: it cannot suffer the good and bad to be always mingled together, no more then the good husbandmen can always suffer the wheat and chaff on the same floor. 3. This love and goodness is more seen and shining in saving one soul by his Christ, then his severity in the deserved death of all the ungodly; the former being mere mercy, the latter due desert. Secondly, [ 2] he correcteth indeed his children often sharply, but the ground is good, even this love and goodness. 2. the manner and measure is good, with rods of men, and not above their strength. 3. the ende is good to draw them nearer unto himself. Doth a father loose his love when he correcteth his son whom he tenderly loveth? was Christ hated when he was on the cross or in the grave? so when the adopted sons are conformed to the natural, they are not less but more loved, in that they are not suffered to run with the world, that so they may not be condemned with the world.

Use. 1. This goodness of God is a singular consolation to such as are his. It will not suffer them to want any good thing that is good for them, but it will most certainly and seasonably communicate it: it hath given the son, and how can it but with him give all things? remission of sins, peace of conscience, wealth, length of days, grace and glory. Is the fountain in thy fathers grounds? then mayest thou look to drink to sacietie of every good thing: shall any good thing be wanting to him that feareth the Lord: no surely, for his goodness is entailed unto them, by promise, by oath, yea by season and possession. But look well to the purity of thy heart, seeing God is good especially to the pure of heart.

Secondly, we are taught hence sundry duties. 1. In the want of any good thing, in confidence & affiance of our hearts to fly to this fountain of goodness: it is a living fountain that knoweth not the years of drought; here faithfully ask it, hopefully expect it, and in longer delays or denials only know it is a wise love of a father, who neither giveth his child hurtful things, nor yet any store of good things, till he know how to use them. 2. In the receiving or enjoying of any good thing, the praise and glory must be returned to this well head, which is the sea from which all the rivers of goodness flowe, and to which they ought to refl • we: as every favor then cometh from the Father of lights, so let it lead us unto him again. 3. To admire and speak often of this goodness of our God, and say with the Church, who is a God like unto thee: for he not only is pleased to take away iniquity and pass by the transgression of the remnant of his heritage ; but to walk friendly and familiarly with men: not only the worthies of the former world; such as Enoch, who walked with God: Moses with whom he talked face to face as a man with his friend: Abraham with whom he imparted his secret counsels: Jacob with whom he wrestled familiarly: but even unto our selves, whom he hath pleased not only to admit unto eternal salvation in his son, but hath in the mean time revealed unto us his secret thoughts; sent out his spirit to accompany, comfort, quicken, raise, and enlighten us, and his word to rule and direct us, and in the ministry of it even striveth with us, that he may leave us a blessing behind him. It was his great familiarity that he should show Moses the land of Canaan before his death: but he hath shown us a far off, that everlasting rest and receptacle of all the Israel of God. And Paul himself was not more beholding to this goodness, when he was taken up into the third heaven, then we are in having so many high mysteries revealed unto us, and so many great things put into our hands by faith and hope, which we cannot utter with our tongues, nor yet with our hearts conceive: and shall our hearts be barren in the meditation, and our mouths mute and dumb at such a goodness as this is? 4. To imitate this goodness of God, whose nature and image we must put on daily: we must grow better by it, we must be led to love him more for his goodness; and a shame it were that this bountifulness of God should not lead us unto repentance. Besides, none are partakers of it, but such as being borrowers become servants unto the lender: for although the Lord be boundless in all bountifulness, yet is he not so regardles in conferring it, as that he looketh not for answer of love for love; and if he be kind to the unkind what is it else, but the heaping of coals on the heads of those who are in fitting to destruction: for any man then thus to reason, God is full of goodness, and abundant in mercy, and therefore I will do as I list; it is the abusing of his patience, and the treasuring of wrath against the day of wrath. Let such know, that as with the upright he will be upright, to bring on them all his promised goodness, so with the froward he will deal as frowardly: and that there is not a more severe plague abiding the reprobate, then to have all the goodness of God turned to his evil and hurt by his own sin; to whom let mercy be shown, yet in the land of uprightness he will do wickedly: let the Gospel be preached, it is the savor of death, yea let Christ himself be offered, the greatest gift of love that ever was given, he will be but a rock of offense and a stone to stumble at. 5. In regard of others we must learn to communicate our goodness even to the helping and winning of them that as yet are not called; so also must this bountifulness of our Master, withhold us from taking our fellow servants by the throat; for having been forgiven ten thousand talents, we may well forgive an hundred pence. Thus shall we manifest our selves to be the children of our heavenly father, by resembling that goodness of his which worketh in the winning and saving of sinners; and in showing mercy, and remitting of manifold debts.

The second point in the efficient of our salvation, noteth the time when God saved us, namely, when his bountifulness, and love appeared, and shined out in the Gospel; then came this blessed salvation unto us, when God the inexhaust fountain of all goodness by the tidings of the Gospel, shown that he was become our friend in Jesus Christ: when this clear sunneshine and dayspring began to shine in our hearts, then began our salvation.

Doctr. 1. Then are we saved when we are sanctified and changed by the word and spirit: for as no sooner are we in the first Adam, but we are in the state of damnation, so no sooner are we in the second Adam, but we are in the state of salvation. The Scriptures are plain to this purpose, Rom. 1.17. The righteousness of faith is revealed by the Gospel, and by this faith the just man liveth: which place hath relation as well unto the life eternal, at this temporary: 1. Cor. 2.9, 10. The great things which eye hath not seen, &c. the spirit revealeth unto us: yea more, the spirit maketh us know the things that are given us of God. Now what be these things that are given us, but grace, justification, and salvation, reached out unto us in the ministry of the Gospel, and received of us by faith and hope, the which also are wrought and confirmed by the same means. But more express is the Apostle John, we are now the sons of God: and, Eph. 2.7. by grace ye are saved through faith: and, John. 10. I give to them life eternal, he saith not, I will give, but noteth a continued act begun in the present. The evidence of this truth appeareth also in the contrary: for if the wicked be condemned already, as the Scriptures affirm, namely, both in the counsel of God, and 2. the word of God which pronounceth the sentence, 3. their own consciences which speak bitter things against them, 4. present execution of inward and outward plagues which are the beginnings of hell: then it will not be hard to conceive that on the contrary the believers are saved already, and passed from death unto life, both in the counsel of God, and in the Gospel, which pronounceth the sentence of absolution, in their own consciences, which have peace with God through Jesus Christ; and in respect of the beginning • of life eternal, which make them happy men while they are yet even absent from the Lord.

Object. If it be here said, that we cannot be said to be saved, so long as we carry this flesh about with us, subjected and tending to death and corruption, yea subject to become an instrument of sin: and besides, those phrases of the Apostle, that we are now saved by faith, and by hope, seem to deny our present salvation, seeing neither of them are of things present, but both of things not seen, and both in the fruition of salvation must cease. Answ. We must consider our salvation two ways. First, in Christ our head, in whom we have not attained one or moe parts, but full salvation. Secondly, as it is in our selves his members, and this in two degrees. The former, as it is only inchoate and begun, which is, when being regenerate and adopted into the number of the sons of God, we have attained in Christ remission of sin, freedom from the servitude of sin, and Satan, and deliverance from the curse and condemnation of it: so as although sin as a poison will be in our flesh so long as we are in the flesh, yet is there no condemnation for it to those that are in Christ: neither is there a reign of it unto death, but a • alking after the spirit ; and as for the relics of sin which are left in their mortal bodies, they are not deadly, no nor the last enemy that shall be destroyed their death it self. Now in this first regard we are not as we were before, the sons of wrath, but truly and properly may be said to be just, reconciled, heirs of grace, and saved from wrath. The latter degree, is the perfect consummation and final accomplishment of our salvation: which is nothing else but a putting off of death and corruption, and the putting on of full glory of body and soul. Now we may not conceive this another salvation in kind then the former; but another degree of the same, which as certainly shall follow the former, as the former is certainly begun. And thus are we saved by hope, not that by our hope we expect another salvation then that which now in Christ we have in our hands; but for that we certainly wait for a further and more full degree of that we have. A man that lieth sick of a desperate disease is restored and recovered by two degrees: the former, when the force of his disease is by the skillful application of physic broken, the humors purged, a temperature in part procured: now the disease is not deadly, he beginneth to eat, to drink, to sleep, to walk; here if we say the party is recovered and safe, we speak truth; although he be not attained to the second degree which is a perfect recovery of all parts to former soundness; which shall certainly follow the former, because it is not another recovery, but a further degree of soundness, the principles of which he hath already attained and is in possession of: even so is our case, God looking upon us in his Christ, accepteth us as perfectly saved, our selves are freed from the imputation and damnation of sin, and so perfectly justified; our relics of sin by the spirit of God, are daily mortified, and so our selves in good measure sanctified: it must needs be granted that our salvation is in our hands, and that sin, death, hell, and the grave cannot hinder us from the highest degree of it: nay rather we must certainly expect death, the grave, and the judgment day, to set us in full fruition of our perfect glory.

Use. 1. Whosoever would be saved hereafter, must be saved here: a Saint hereafter, a Saint here: the gate of heaven is here below, and the suburbs of that great city into which the just do enter. Christ is the door, by him we must enter into the paradise of God. Laie hold on him with his merits by the belief of thy soul, thou hast gotten salvation already; and in not believing in him, thou art condemned already. Fearefull is the estate of men, that never acquaint themselves with salvation before the end of their days; and then they will be other men, and dream of another condition. But Saints in heaven, must be the same men they are upon earth, and change not their condition but only in obtaining a further degree of grace, glory, holiness, life, and happiness which they had beginnings of even in this life; they purchased heaven while they were upon earth, treasured in heaven while they wandered in the earth, conversed in heaven while they lived upon the face of the earth. Alas, how few are acquainted with such a life as this, which is the beginning of all happiness and salvation? We call men to forsake the world in affection, as the Saints in heaven have actually done; to fly the corruptions that are in the world through lust, as they have put off all corruptions and sinful lusts: to have no fellowship with the ungodly ones of the world, no more then they whose sole converse is with God and his Saints. But how knock we (as they say) at deaf men's doors: the most have no portion, no treasure but below, and therefore their hearts must be below where their treasure is. As for the avoiding of sin, whereby as the elect of God, they might shine in unblameable and undefiled conversation, and so reprove the darkness of this evil world; they say they cannot be Saints here where all men are sinners, and because they cannot be so, their lusts are let loose and are at all manner of liberty. As for the society of the ungodly, they must go out of the world if they would avoid it: it is enough if in heaven after the final separation, they have nothing to do with them; but while they are in earth mixed with them, they settle themselves to run with them into all riot and excess of wickedness. Is this now a beginning of the kingdom of heaven? or is it not rather a course that tendeth to nothing else but destruction. And as we call men from earth, earthly courses, and company; so also we call them unto the beginnings of fellowship with God, with the Saints of God, to a perpetual Sabbath or rest from sin, and a constant and cheerful performing before him all the parts of his worship and service both public and private: because in the perfection of these, consisteth the heavenly life of the Saints. But how unwelcome is our counsel? it seemeth to seek their torment before their time. How many be there that cannot abide the least show of heavenly life in themselves? how many scorn it in others? and how many who think it more necessary then utterly to neglect it, yet are content to cast the care of it into their last accounts, as if they were loath to be saved before they be dead, or as if they would leap into the perfect liberty of the sons of God at one jump? But let it be well remembered, that he that is not saved before death, shall never be saved after death; and that he that findeth not heaven upon earth, looseth it forever. The Apostle maketh two degrees of the vision of God: the former is as in a mirror, or glass, and that is here upon earth, in the word, Sacraments, and means of his worship; the latter is face to face, in heaven when the kingdom in regard of these means shall be given up to the Father: and concludeth, that we must know in part, before we can come to know as we are known.

Use. 2. Whosoever would have assurance of salvation, let him have recourse to his sanctification, and change of heart and life: doest thou find that the word hath been powerful to subdue thy rebellion, and frame thy soul to a sanctified condition, and thy outward man to an holy conversation in part? here is an assurance and seal of salvation upon which thou mayest ground good hopes: for this small measure of sanctification is an earnest penny confirming all the bargain and covenant of God with thee: and it shall get daily strength and increase until it bring thee to meet God in that celestial Zion, where shall be no faintness; but where all the remainders of sin, and rellickes of corruption and mortality shall be put off. In this regard is the work of our sanctification called the first fruits of the spirit: because as the offering of the first fruits was the sanctification of the whole field; so these first fruits of our sanctification give assured hope of the full glorification of the whole man both in soul and body. This blessed change is called also the first resurrection, which whosoever have part in, have already escaped the second death. It contracteth the Christian soul as a pure spouse unto Jesus Christ, so as it may with boldness and much rejoicing expect the marriage of the lamb.

Where come to be controlled those blind hopes of presumptuous men; they are persuaded of their salvation and as sure as any man can be by hope of life eternal; yea but where is your assurance? oh no, I am not sure, nor I think can any man be, but I have a good hope; but whence is this hope of yours? because I love God above all, I will do no man any wrong, I will pay every man his own, I serve God, and go to Church, am good to the poor: that a man would verily think he had a Papist in hand, who will be saved by his good deeds, rather then one that ever heard of the doctrine of free justification by faith in the son of God. But the doctrine we have in hand teacheth, that there is an assurance, a seal, an earnest of salvation, on which a man may assuredly settle his inward peace, and his hopes shall never make him ashamed. Yea further, that this assurance is no blind persuasion, nor bold presumption, grounded upon anything of our own; but founded upon the work of God in us, changing us daily, & renewing the image of God upon us: the which good work wheresoever it is begun, shall be perfected unto the day of Christ. Cold is the comfort which this doctrine can minister to a number of men, Christians by profession, who never knew this change in themselves: the word hath been too light to lift them up to a new life; but they rotte away in the same sins and corruptions wherein they were borne, and have since confirmed upon themselves, and cannot say truly, I am changed, or yet am in the state of salvation.

Use. 3. See hence the blessed condition of men converted and begotten to God, that we may never rest or be in quiet, until we have attained this grace of conversion: for they are already possessed of their blessedness and salvation; which standeth in pardon of sin, covering of iniquity, freedom from the curse, liberty from the reign of sin; as also in the purchase of victory over sin and death, of peace of good conscience, of joy in the holy Ghost, in the certain fruition of God himself, and all those pleasures which are at his right hand for evermore. The worldling seeth no part of this present happiness, and salvation of the Saints; and therefore knowing no better, he never accounteth himself so blessed as when he is drowned in carnal delights, when his corn and wine and oil is increased upon him, when his cup runneth over, when all men flatter him, when his mouth is filled with laughter; and yet in the mean time his bones are filled with the sins of his youth and age, & are likely to be laid down together with him in the dust, as Job speaketh. Nay more, even our selves who have our blessedness in our hands, often see but a small part of it; that it is no marvel if others can determine against our present happiness, when our selves are at such demurs in the matter: especially when we see the world hating us, the earth expelling us, bonds & prisons receiving us, our country scarce acknowledging us, our kinsfolks not knowing us, our friends forsaking us, our enemies killing us, dangers so assailing us, as we can scarce be safe in any corner: nay sometimes our own holds are taken, that we cannot fear more war abroad, then we find at home, not meet with less peace without then within. But now would it be an high wisdom to espy and know our blessedness, which with this change we firmly hold whatsoever our outward condition be or can be. If now we suffer for righteousness it withstandeth not, but maketh to our happiness: If all men speak all manner of evil against us for Christ's sake, it hindereth not but furthereth our salvation: If earth refuse us, heaven approveth us; if men condemn, God will justify: if our friends deny us, Christ our husband will confess us: In any misery we shall have assured felicity, in sorrow and heaviness matter of true joy, in outward trouble inward peace, in temptation assurance of evasion: In nothing all things, in death and corruption, life and immortality. Thus our happiness must not be mistaken, which is inward, spiritual, and heavenly; not depending on man, but God, by whose assured word and pledges it is bestowed, nourished, and perfected in us.

Now if any would try whether he hath this happiness in his hands or no, let him come to this touchstone. 1. Canst thou find in thy soul a godly sorrow for sin, which proceedeth on to repentance, causing thee [ 1] to loath thy sin, and love righteousness constantly, and canst thou [ 2] love him that dealeth sharply against thy dearest sins? 2. Dost thou find thy heart which was a mansion of the devil, to be now a Bethel, a temple of the holy Ghost, in which thou worshippest God daily in spirit and truth, presenting him with thy morning and evening sacrifices as the [ 3] sweet incense of thy soul? 3. Findest thou thy whole conversation to be now a constant practice of righteousness and holiness? perceivest thou thyself more heavenly minded then ever thou wast earthly and covetous; more upright in dealing with men then before unjust, more pure and sober in word, deed, thoughts, looks, then ever thou wast unclean or intemperate? Take all these together with thee, and go on as cheerfully as happily, thou art a blessed man already, and not all the gates of hell can hinder thee of thy salvation.

A second point to be learned in that it is said, that then God saved us, when his bountifulness appeared, is, That before this revealing of our salvation by Christ, this love and bountifulness of God was hid with himself, and could not be reached unto by the most piercing understandings, or industry of man or Angel: only God could invent our cure, only God could manifest the same, and make it appear unto us. True it is, that it was given in the wise counsel of God, before the world was, and shall be consummate and perfected when heaven, and earth, & time shall be no more: But if we inquire the proper time and manner of the happy appearing of it to the sons of men; then we must answer, that it was at the revealing and appearing of our Lord Jesus Christ; namely, partly more darkly by the preaching of the Prophets unto the ancient fathers and believers: as Abel, Noah, Abraham, Moses, David, who with the remnant of Israel enjoyed the same promises, and precious faith with us; and partly more clearly by the incarnation of the son of God, which was the glorious rising of this Son of righteousness, who both by his own doctrine and miracles, life and death; and the doctrine of his Apostles and Pastors, hath brightly shined upon all us upon whom the ends of the world are come: according to that prophesy of Malac. 4.2. The sun of righteousness shall rise: adding also, that he bringeth health under his wings. For before, we sought not our health, we our selves could make ou • wound wider, and grow more desperately overgrown in our deadly diseases, but could not dream of a Physician: but now the father putteth forth his love, sendeth forth his beloved Son, in him setteth liking upon us, covereth us with his skirts, adorneth us with his graces, fitteth us to our glory, and so daily by degrees draweth us nearer him in fellowship, then ever we were in the state of our innocence. To this purposeth is it said, that Christ brought life to light,