Exposition Upon 1 Peter

Verse 9.

But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvelous light.

NOw he returns to the Believers again, and having spoken grievous things of the wicked, that they stumbled at Christ and the Word, and should perish; lest they should be dismayed, as if this also might be their case (some of them having been very grievous sinners) he now endeavors to prevent this their fear, But ye (saith he) are a chosen generation; as if he should have said, They stumbled, because they were ordained to it, but you shall stand, because you are elected of God: Thus he comforts them, and reckons up a number of privileges, whereof God's election was the ground; as, that they were a royal priesthood, an holy nation, a peculiar people; in all which he opposeth them to the Unbelievers; You are a chosen generation, they a reprobate rout; You a royal priesthood, they a profane and base company; You an holy nation, they (whether Gentiles or Jews) an unholy company; You a peculiar people, they the servants of sin and Satan: Then sets down the end of all.

In general observe we two things,

1. That the Apostle not only divides the people into good and bad, and sends the Sheep to their fold, the Fox to his den, but he speaks exceeding comfortably to the good, exceeding terribly to the wicked; setting forth the ones happiness, and the others misery; and so must the Ministers of God do.

2. That he delivers the Word so warily, that the godly might not be dismayed at the threatenings against the wicked: Hence may Ministers learn wisdom, to give everyone their portion; and this is to divide the Word aright, to cut and part it, not to rend it. Thus the Prophets having vehemently threatened, by and by, lest the godly should be cast down, add comforts and promises: When they deliver comforts, they must bid the wicked stand off; so when they speak of judgments, they must so speak, that the afflicted in Conscience may not be troubled, for people are ready to misapply that they hear: Wicked men when they catch hold of the Doctrine of God's mercy, they snatch that which no way belongs to them; and for humble ones in affliction of Conscience, Oh, all terrible things they can apply, and they work on them, but the promises and comforts they cannot fasten on.

In particular consider we the privileges here mentioned, and the end of them.

A chosen generation,] This is the first privilege. Election is the decree of God, whereby in himself, and for his own glory, he hath unchangeably ordained some men to Salvation and life Eternal: Where consider,

1. That God before the world hath ordained some men to Salvation: This is plain from these Scriptures, Luke 10. 20. Eph. 1. 4. Phil. 2. 12. 1 Thess. 5. 9. 2 Thess. 2. 13. His election is compared to a Book, and the Lord to a General, that books his Soldiers names, or a Corporation where they book all the Freemens names. Again, we see some men be saved, therefore were it so decreed; for whatsoever is, was eternally decreed of God.

1. This sets out the infinite love of God to mankind, who might have been glorified in the Damnation of us all.

2. This confutes that Opinion, That God elected none before the World, but that he generally appointed all to be saved alike, and therefore gave Christ to die for all, and when any receive grace, then God elects them: Doth every wise man set down certainly his end, before he begin his work? and only the God of Wisdom go uncertainly to work? And did Christ lay down his life for any other but his sheep? vouchsafeth he intercession for any other? nay, excludeth he not all others? If Christ had died for them, then they should have been saved, for his death is infinitely meritorious: If he died for any, and they not be saved, he should miss of his purpose.

Adam and Christ are two common persons, and roots; therefore as Adam lost all, so Christ restored all.

They are indeed alike in many respects, as namely in this, That they communicate to others that which was in themselves; Adam, sin, and death; Christ, righteousness and life, but not to both alike: Adam lost all, Christ recovered but some.

Then Adams sin was of more force then Christ's death and obedience.

Not so, for its easier to destroy, then to build: If Christ had saved but one, it had argued more force then Adams sin to destroy all: A child can break a glass, which all the men in the Town cannot make up again, yet the child hath not more force then they.

Why then is Christ preached to them?

Christ must be offered to all, for we know not who they be for whom Christ died; let us take knowledge of God's Ordinance, all be not saved, for there is no Election where all are taken. Besides, if he did Elect all, and all be not saved (as we know they are not) then is God hindered of his will, which were impious to imagine: He doth whatsoever he will, and man cannot over-rule his will.

2. That the cause why God ordained some men to Salvation, was, because he would; I will have mercy, saith he, on whom I will have mercy; Its according to the good pleasure of his will, nothing out of himself: He saves no man but by faith in Christ and new obedience, but this was not the cause of Election, but the will of God only; for we must put a difference between the Decree of God and the execution thereof.

1. This confutes that opinion of foreseen Faith and Works; Faith and Sanctification are the consequents of Election, and not anything precedent: God could not see any difference between men, that some would of their own accord receive grace, believe and obey; for there is no such thing in our nature, we are all alike: And could no • the Lord as well choose men to Salvation freely before the World, as in the World to bestow grace upon them, denying it to others: and hereof not man's Salvation, but his own glory is the further end.

2. This ought to bind us to thankfulness and duty to God forever, that of Free grace hath loved us, and to walk humbly before him, acknowledging nothing in ourselves but wretchedness, and that all our welfare, past, present and to come, is of his free and especial grace; By grace we are saved.

3. That the number of Elect is small; Many called, few chosen: Christ calls his A little flock that shall have the Kingdom. True, by themselves they are numberless: The true Israel of Jews and Gentiles that already are, or hereafter to be gathered by the Preaching of Christ and the Gospel, is to man without count, yet if compared to the wicked, they are only an handful: As may appear before Christ, when only the little handful of the Jews was God's Church, and among them most Hypocrices and Idolaters, few true worshippers of God: Since Christ's coming, and at this time, what vast Nations know not Christ? What a breadth under Antichrist, that know him corruptly? and among ourselves that have him truly Preached, and offered in the Word and Sacraments, yet how few believe and obey, and have the inward calling which should make Election known? And its certain and determined, the number can be made neither less nor more.

How ought this to whet on our care and diligence to know our selves of this number? That which all have, no man greatly esteems; but that which few have, most strive after, as Wealth, Honor, Offices, &c. so should we in this: If of Twenty Traitors a Pardon were but for six, what earnestness would be in all to know whether they were of that small number? Is it not therefore fearful to see how desperate the world is, that this being so, yet so few lay it to heart, but rather are so secure, as if very few were appointed to miss of Salvation, and as if all men's names were written in the book of life? But we must give diligence to make our calling and election sure.

4. That they which be Elect cannot but be saved, they cannot perish: God will certainly call them out of the world and their bad estate, and being effectually called, he will keep them to Salvation that they shall never perish: He will not lose one, but call them either ordinarily by his Word Preached, if it be in the Church, or by some extraordinary means, if it be among God's enemies: Among ourselves they that belong to God shall at one time or other be brought to the Word, or the Word to them; and hence comes the removing of the Gospel from place to place. How many have been brought to the Word upon occasion of a Marriage, or to see their Friends, or to wait on their Masters, or to speak with somebody at Sermon, or to make their Market, or being provoked by some Neighbor, &c? And hence it is also that when the Word is Preached, some have their hearts opened, humbled, converted; others remain blind and impenitent, namely, because God hath elected those, not these. True it is, that the Elect before their calling are as other men, as bad as the worst; yea, commit any sin that a Reprobate doth, save that against the Holy Ghost: What were Abraham and Paul? the one an Idolater, the other a Persecutor? Hence the World lasts still to gather up the Elect behind; Whosoever belong hereto, shall certainly be called.

1. This confutes that blind and desperate speech of them that say, If they be Elect they shall be saved howsoever they live: This cannot be, for whom God hath Elected, he will call, they shall have the means, and they shall be effectual; therefore thou must come to the means, and pray they may be effectual: If thou contemnest the means, and whilst not be obedient thereto, its a certain argument of no Election; for whom he Ordains to the end, he Ordains also to the means; so also having once effectually called them, he will never lose them: His gifts and calling are without Repentance: The foundation of God standeth sure, having the Seal, The Lord knoweth them that are his: They may indeed stumble and fall, but by virtue of God's Election they shall rise again, as did Peter and David; Their falling shows their own weakness, their rising the unchangeableness of God's Election.

The Apostle speaketh to whole Churches, that they were Elect of God, and yet many fell away.

1. He so speaks in respect of the better part, the true Elect among them. 2. In the Judgment of charity, for that they did outwardly profess the Word of God and live within compass, and so we do, and must esteem of such till they show the contrary.

Its said, Him will I blot out of my book.

Its no more, but declare by my Judgment, that they were never written therein, by discovering them to be but Hypocrites.

But Moses his wish was, To be blotted out of the book of life; and Paul's, To be accursed from Christ.

These were but to show their fervent affection to the people, and exceeding zeal to God's glory, not that they could so be.

But saith our Savior, I have chosen you twelve, and one of you is a Devil.

This is meant of an outward choice to the office of Apostleship, and not the eternal decree of God's Election. And

2. This is matter of exceeding comfort to all that can prove themselves of this number: They must not be dismayed, though they be weak, and see great ones for gifts revolt and come to nothing: They fell, being ordained thereunto; thou shalt stand, though weak, by virtue of Election: This also comforts when we consider our own frailty, Satan's subtlety, malice, and diligence, and his great conquests in the World; though there be matter from hence to make us humble, and fear, and stand on our watch, yet no cause of despair that we shall fall finally. True, if we were in Adams case, and our Salvation were in our own hand to lose, we might so fall; but we are kept of God the Father, he Elected us, and committed us, and gave us to the Son to be Redeemed, and the Son having so done, commits us back again to the Father to be kept by his power: Therefore we are in a strong hand, and none can pluck us out of it; This heartens in the service of God, to go on cheerfully in duty.

5. That a man may come to know, and to be assured of his Election. Hereof see Downhams Spiritual warfare, page 186. where the point is handled. This bewrays the wicked cruelty of the Papists, who for their own gain keep back this comfort from the people, making them believe, it were presumption to be assured: but they must be of good hope (say they) and for the effecting of it, they must go on Pilgrimage to such and such Saints, do such Works, make Vows to build such a Monastrey, repair such a Church, and give thus much to the Priest for Trentals, Masses and Dirges, that if they come into Purgatory, hereby they may be speedily holpen out: O what thanks owe we to God that we are delivered from such Tormentors! And if any of our Consciences be wounded, we we are led to the Free-grace, and all-sufficient Merits of Christ, and so are bound up and soundly comforted, finding that whereon firmly to rest; whereas they leave any in as bad or worse case then they found them, who having done as they were by them enjoined, are at as great uncertainty as they were before: So that we under the Gospel save the extreme toil of our Bodies, the robbing of our Purses, and that which is worst of all, the discomfort of our Souls (which they under Popery and Popish Teachers undergo) and are faithfully dealt with by the mercy of God and Merits of Christ: God hath not appointed his Servants to wrestle with Flesh, World, and Devil, and all opposites, and left them only a blank and uncertain hope, but an assurance of their Election past, and Salvation to come, which carries them through all, and is the foundation of a good life.

The Notes of Election are 1. Faith. 2. Sanctification. 3. Obedience to the Word. 4. Love to the Saints, as may appear in these Scriptures following; Acts 13. 48. Romans 8. 1. Psalm 15. 2. 2 Peter 1. 5. John 10. 27. with John 3. 14. Epistle the first. These, though some imagine they have, but have not, as one may dream of great Wealth, yet waking is Poor; yet as a Rich man may know he is Rich, they that have them, may and do certainly know they have them; Every of which is required to Salvation.

1. Seeing the Lord hath left this to be obtained by the Sons of men here on Earth, how should this provoke every man with more carefulness then can be expressed to find out this Pearl? If we upon trial of ourselves can prove by these and the like infallible arguments that we have found it, then may we rejoice above all rejoicing, yea, more then if we were Crowned Kings today, for the privileges of the Elect are most sweet and admirable.

2. O be thankful to God highly, stand and wonder at the greatness and freeness of this favor all thy days, that he passing by so many thousands as good as thyself, should yet choose thee!

3. Yea, Covenant to give thy Body, Soul, Life, and all to glorify him in a most zealous and faithful manner: As a man choosing carefully an Arrow out of his Quiver, looks it should go right, and fly far over another. O let us do so in the service of God, and all good works: O what shame is it that such persons as have this assurance, should be dull and slow If upon trial we cannot find these notes of Election, What then? Why, what hast thou upon trial? O saith some poor soul, if there be no notes of Election but these, I am in a woeful case, and yet I have been laboring hard about this matter, to make my state good if it might be possible! Well, you say well, that is a good sign. Are you utterly lost in yourselves? Blessed are the poor in spirit: Dost thou mourn under the heavy burden of thy sins? Blessed are they that mourn: Hearing of [ 4] Christ, dost thou highly prize him, & earnestly long after him? Blessed are they that do hunger and thirst after righteousness. And dost thou desire [ 6] to take up Christ's yoke, though yet thou findest little power? Why, these be good signs and marks of Election as well as the other; every thing must have a beginning: Never leave till thou come to such a pass, that thou canst prove thine effectual calling, and show it by good fruits: But if thou hast none of these at all, no sight of misery, no burden of sin, no purpose to come out thereof, but hopest to do well, though thou livest after thine old lusts: O hang down thy head, go mourning all the day, as one that hath lost his only Son! Thou hast no mark of Election, but of the contrary: we pity them that have Tokens of the Plague upon them, but these are infinitely in a worse case; these have God's Tokens upon them, even of God's Enemies and Reprobates: whether these have cause to be jolly or no, judge you.

Q. Whether can we be certain of another's Election, or not?

A. Certainly we cannot by the same certainty that we may be of our own; but probably we may, and very strongly of some, as we may be sure in every true visible Church there be some Elect, also we may know particular persons, as John the Elect Lady, and Paul, Clement with others: But for certainty we cannot, as we know our own by the witness of God's Spirit to ours, and by the assurance of Faith; therefore they are proudly conceited; that think they have so much discerning, as if they be in a man's company a few hours, they can judge whether he be the child of God or not; fie upon this arrogancy: The Disciples could not do so by living with Judas a good while together, but asked, Is it I? There have been some have gone so far, and carried it so smoothly, as for sundry years they have deceived many, not only of the people, but of wise and faithful Ministersts; God knoweth the heart certainly, we may guess, and the more godly wise any is, the better he can discern; but very probably, and by the judgment of charity, we may judge more strongly of some then others, according to the grace of God, and continuance in one duty as in another, at home as abroad, in prosperity as adversity, yea, suffering for the truth, abiding constant in a godly course: They that have experience and knowledge what is necessary to Salvation, will look for these, and rest in nothing else: This we may have of others, and this every man ought to labor to lay up in the hearts of his Neighbors. A man must not only lay up good evidence in his own conscience of his Election, but give as full a Testimony to the conscience of others as may be: This is a Crown to a man while he lives, an Honor when he is dead, better then a good ointment, then silver and gold, a comfort to his Friends, a credit to them that are left behind.

1. This condemns them that so walk, as charity itself cannot speak well of them, or esteem them in the state of grace, or any of God's Elect, What shall be said of these when they be dead? There's an old bibbing carnal man dead, a proud young man, a wicked woman of a very malicious heart, &c. To speak well of these were to sin against conscience and the truth itself.

2. Them also as walk so oddly, as though in some things they give good hope, yet they are either suspected to abide in some known sin, or take their liberty so much in gaming, or give such way to some notable corruptions, be so unreasonable hasty, so covetous and worldly, as men have no sound persuasion; but being asked of them living or dead, they that are of understanding can give no confident or comfortable, but a lame and imperfect Testimony. This is indeed a pitiful thing: O leave something to comfort thy Wife, Friends, Kindred, when thou art dead, that they may not mourn excessively, as without hope, but may with others be persuaded thou art gone to God! O leave behind thee a sweet memorial of thyself!

A royal priesthood, ] Here's a second privilege of Believers, cited (as it seemeth) out of Exod. 19. 5, 6. By Christ they are made Kings, Priests, and Prophets: O what a privilege and admirable advancement it is, that being by nature servants of sin and Satan, they should be made Kings, and so profane, that they had nothing to do to draw near to God, may now be Priests, and offer Sacrifices to God? where may be noted by the way, that even in the time of the Law, Christ and the Gospel was also Preached to the Jews, for they could not come to these privileges, by the legal Sacrifices, but by the Lord Jesus: And therefore wickedly do they, that imagine God fed the Israelites only with outward benefits, and that they had no spiritual things, which is contrary to the Scriptures: Abraham saw Christ's day, and the godly also among them saw the Messias, though darkly. Again,

What Moses spake indefinitely to all the people, the Apostle here applieth the same particularly to Believers, God's Elect, to whom only the promises and privileges appertain, and they ought to apply them and make them their own, wherewith the wicked are not to meddle. To a wicked man there's not a comfortable word spoken in all the Scriptures, while he so abides: Me-thinks he should be weary of his part, and begin to turn in truth to God; for then begins he to come within compass of these blessed promises and privileges, not before: Nothing belongs to the wicked, but sin, and thereby the curses of God here, and Hell hereafter; as it was Judas his own place.

This privilege flows from our Election, which is the foundation of all good that comes to us here and hereafter: And to become Kings, Priests and Prophets, who were by nature slaves of sin, abominable to God, and altogether darkness in matters of Salvation; we obtain by the means of the Lord Jesus, who was our Mediator, and anointed King, Priest and Prophet, and discharged by the fullness of the Spirit, which was in him above measure, these offices for our Salvation: Our King, to gather, guide, defend us, and overthrow our Enemies, Men and Devils: Our Priest, to offer up himself a Sacrifice to God for us, and to make continual Intercession on our behalf: and our Prophet, to teach us all that is necessary to know to Salvation; and not this only, but he was King, Priest and Prophet, to make us such by conveying a measure of that Spirit which is in him above measure, to enable us hereto. As Aaron being anointed with the holy oil, it ran down on the skirt of his Garment, so did this from Christ to all his Members; But of these three dignities I have elsewhere spoken.

Only see what kind of persons believers be, other manner of ones then the world makes account: They are Kings I tell you, Heirs of a Kingdom, as meanly as the world thinks of them; and as little as they be in their own eyes, and as Kings they conquer and over-rule those that conquer and over-rule the Devil, the World, and the Flesh: They are also Priests, and may come with confidence into the presence of God, and bring Sacrifices that through Christ Jesus shall be well accepted of God▪ and show their Faces where the wicked may not come, though never so mighty; They are also Prophets to teach, and their lips feed many.

1. Therefore they are to be highly thankful for this high advancement, and labor to walk worthy of it, not in any carnal pride, but in all godly humility, but yet with notable courage and all true thankfulness to God: This yet remember, that though Kings, yet its Spiritual, and therefore hinders not subjection and obedience to civil Kings and Magistrates; which I speak, because Anabaptists do by such colors elude and take away the authority of Magistrates, and exempt themselves from them: So Servants are to be obedient to their Masters, though not yet godly; and to walk humbly, christianly and wisely, so every Christian is to give men their titles, and their due according to their place, yea, though they be bad.

2. Let all take heed how they meddle with these: Reproach not, rail not on them: He that defends them is mighty: Abuse not them whom God hath so highly advanced; If thou knewest what they were, thou wouldest fall down and kiss the ground on which they stand: Be not an Ishmael, lest thou be cast out of the house; I tell thee its an ill mark: Saul, Saul, why persecutest (said Christ) thou me: many shall be condemned at the last day for not doing them good, what shall then become of thee, if thou do them any hurt? I will tell you a far better way, Take knowledge of their happy estate, and labor to be one of them, though despised in the world, yet of account with God and Angels: Its well said, The Righteous is more excellent then his neighbor, &c. on the contrary, consider the woeful estate of the wicked; For what be they? be they Kings, Priests or Prophets? no such matter, Believers be so: They be Kings, Priests and Prophets, but the wicked are the slaves of sin and Satan, slaves to the flesh, to their own lusts, to the world: What though they be rich, yea, though they be Emperors, and not Believers, they are the vassels of Satan, and have nothing but their drudgery in sin, and Hell for their own place as their desert: Neither are they Priests, but profane ones, let them stand off, for the holy God cannot abide unholy persons; they and their Sacrifice are abomination to the Lord: They offer no Sacrifices at all of Prayer, Praise or Alms, or if they do, its abominable, because they offer not themselves soul and body to God first; but they offer themselves to the Devil, and him they serve with body and soul, might and main: Neither are they Prophets, but dumb beasts, not savoring of the mysteries of God's Kingdom, or if uttering anything thereof, yet their ill lives disgrace it again: O that such considering their own base, and the others happy estate, would have an holy emulation to be as they; and indeed nothing in this world is worthy to be envied but a Christian: Humble therefore thy self for thy sin past, turn to God for thy pardon in Christ, and labor to have thy part in him, and by him, and by Faith in him, thou shalt attain to be a Christian, and so consequently a King, Priest and Prophet, and be enabled to the duties of the same.

An holy nation, ] Here's a third privilege, not meant of all the Jews, but of the elect among them (and of all believing Gentiles, as Acts 2. 38, 39.) so called, 1. Because they had the Oracles of God, the Word and Sacraments, which no other had.

This belonged to all the Jews.

True, but it might be said, that they only had them, which had the power of them to the conversion of their souls and Salvation; and others had them not, which had no fruit and benefit by them. 2. Because they were sanctified and set aside by special grace to be holy ones to the Lord's use.

Note then, That

All that be the Lord's, are holy persons; that is, Not only having Christ's holiness imputed to them, but in whom God worketh inherent Righteousness and Holiness by his Spirit, conveying virtue from Christ's death to kill sin, and from his Resurrection, to raise them to newness of life, to alter and change them throughout in soul, spirit and body: This though not perfect in any, yet is sound and upright in them all, therefore he gives them his holy Word, and holy Spirit to work this, and holy Sacraments to increase it; and its requisite, that as God is holy, so also all his should so be; and these be they shall see his face with comfort, no other, and for these only is Heaven prepared.

O let every man examine himself, whether he be a sanctified person or not; if yea, Then

1. To thy comfort know hereby, thou art one of the Lord's number, a greater privilege then to be written among the Potentates of the earth: There's Consolation to thee, thou wert elected, and shalt be glorified.

2. Seeing thou art set aside for the Lord's use, and sanctified in body and soul, never defile thyself again, or put any part of thy body and soul to any common or unholy use of sin or Satan. In the Law it was ever most fearful to take any Consecrated thing, as the Holy Oil, Shew-bread, or Vessels, and put them to any common use; so is it that we should put Hand, Foot or Tongue to any use of sin or corruption, for any part of our souls or lives: Oh, many contrarily can let loose their tongue to impatient, proud, and most unseemly speeches, yea and their bodies and minds; some to excessive following the world, as they were wont, and as worldlings do; and some after their pleasures and vanities: O that we would grow and abound in Sanctification, that here having our fruit in holiness, we may have the end everlasting life.

If not, but contrarily you either live in profaneness, the open breach of some of the Commandments, or be only superstitiously holy in some odd devotions, and loose in other things; as Papists, and a number of old Folks, or such as have a counterfeit holiness in the first Table, and make no conscience of the duties of the second; or contrarily civil persons, that seem very just in the second Table, but savor nothing of the duties of the first Table: Know you are yet unsanctified persons, and therefore out of God's number; you may be members of the visible Church, where good and bad, chaff and corn are, but not of the invisible who only are sanctified ones: Let such be what they will be, having Wit, Learning, Wealth, Wisdom, Civility, all skill of Languages, yea, if they could measure the Heavens, number the Stars▪ &c. and be not sanctified, they are of the Devils rabble, and shall perish everlastingly: O that you would awake out of your courses; What fruit have ye had, or look ye to have therein? The end of these things is death: Come to the Word, crave the Holy Spirit, desire Pardon and Sanctification; till this be, you are not out of the state of Damnation, and all things are impure to you, Word, Sacraments, yea your Meat, Drink, Apparel, &c.

A peculiar people, ] That is, a people proper to the Lord, which he himself hath purchased, and which he now takes as his own, and sets great store by, called therefore his secret ones, whom he keeps under his protection, to whom also he reveals his secrets, his Beloved ones, his Spouse, his Love, his undefiled, as the Apple of his eye, the Signet on his right hand, whom he cannot forget. In the flood he saved his Church, when all others were drowned; he saved Lot, when Sodom was destroyed; he makes more account of one Christian, then of thousands of others: If one of them pray, its so forcible, that he says, Let me alone; and if thousands of wicked, its but as the howling of Dogs, an abomination: They are his glory, all the world are dross to them, vile persons, and base: The wicked though never so many, are but servants to the Church, as the seven Nations were to make the Land of Canaan fit for the people of God; yea even then, when they seem to dominier most over them, they are but their drudges: They as a wisp scour the Church, to make it bright in the eyes of God, but the wisp is to be cast into the fire; they are God's rod to bring it to obedience; when thats effected, the rod is to be flung into the fire. And

No marvel though the Lord set such store by his Church, seeing he hath been at such cost therewith; as to Redeem it with the blood of his Son, and to give his Spirit thereto to graft and unite it to Christ, and to sanctify and make it like himself: How dear are our children to us? God hath made us sons, nay heirs; the Lands we purchase be dear to us, we are God's purchase; our members be dear to us, God hath made us members of his Son.

1. Oh, if we be so peculiar and choice to the Lord, how choycely should we walk? how should we set as great store by the Lord and his Commandments, as he hath done by us? He hath chosen us for his inheritance; we should choose him for our portion, and make him so, and his Word our Heritage as David did: O how warily should we walk! Every Christians ought to be one of a thousand, the least as David, and the greatest of the Angel as God: we should shine so among others, as Moses his face shone when he came down from the Lord, that we may straight be discerned by our conversation, who and what we are: O how doth this tax the coldness and carelessness of many Christians, in whom who can view any singular thing? but we ought to be singular persons: They omit duties in their Families, or slubber them over, as many Hypocrites, who can upon any occasion be as froward, impatient, worldly, as any other: Is it not requisite that such as the Lord hath been at such cost with, as to Elect them, Redeem them, call them by his Word and Spirit, Sanctify them, &c. should be extraordinary persons? we should be much in those duties that the World and Hypocrites do not meddle with, as private Prayer, Examination, Watchfulness, yea, against secret corruption, and in those we do, we must perform them after another fashion then heretofore.

2. This is a comfort that God makes such special reckoning of his; therefore though we have many and mighty Enemies, yet we need not fear: God is on our side, he is about us, as the Mountains about Jerusalem; they must dig down God ere they can come at his, overcome God ere they can conquer his.

3. Terror to the wicked; How dare they meddle to hurt or persecute any of these little ones, lest their Angel be let loose to destroy them? If Meroz were cursed for not helping them, what shall they be that harm them? They that rail on them, mock and misuse them, would do further if opportunity served.

4. The wicked are of no reckoning with God, for they be like the Devil, and do nothing but sin against God, and are his Enemies; The wicked are as chaff and darnel, the godly as wheat; the good as the fish in the net, the wicked as weeds and frogs; the good as the vine, the bad as the nettles and brambles; the good as the tree planted by the rivers of waters, &c. the wicked as barren, nay, hurtful trees; the godly be like good ground, the wicked like that which bears thorns and briars: This should make them see their base condition, and set less by themselves, seeing God sets nothing by them, and join themselves to the Lord's people, and labor to be such.

That ye should show forth the praises of him, &c.] The end of all these privileges and this cost is, that we might show forth by word and deed all the virtues of God, his Mercy, Patience, Wisdom, Goodness, &c. shown in our Election, Redemption, Vocation, Sanctification, &c. Where note.

1. That God hath not bestowed this cost on us in vain, but that we might both sound out his praises with our mouths, and throughout out whole life show forth the same: O how infinitely stand we indebted to him; But where is our zeal anything answerable to the least of these unspeakable mercies vouchsafed unto us?

2. That he did not Elect us, because he foresaw we would show forth his virtues, but that we might so do; If he had foreseen any works in us, we might then have shown forth our own Merits, as his Virtues, but thats contrary to this Text and the whole course of Scripture: Therefore we may say herein, Not unto us, but unto thy name give the glory.

3. That he Elected us, not to be idle, but to show forth his Virtues; and this confuteth the Opinion of those that hold the Doctrine of Election, and the unchangeableness thereof to be a Doctrine of Liberty, and a gap to all licentiousness: But he chose us, that we should be holy, and that not in show to please men, but before him, even so as he requireth and accepteth.

4. That the furthest end of our Election is God's glory, not our Salvation. True, he propounded that too, but not as the furthest end: So he ordained some to Damnation, not that simply he takes pleasure in their destruction, but to set forth his glory, even the glory of his power and justice in their just condemnation; so would he be glorified in his mercy in the Salvation of the Elect. Hence learn we

To make the glory of God the end of all our actions, and nothing else, not profit, not pleasure, not preferment, no not the Salvation of our own souls; we must not Hear, Meditate, Pray, keep the Sabbath, fly from Sin, do good to save our Souls, (for then we seek ourselves) but that God may be glorified; the other must be minded in the second place.

Who hath called you,] He describeth God by a special benefit bestowed upon them, namely, their effectual calling from sin to grace; and this he doth to confirm them in their Election, whereof he had spoken before, by which they might prove the same.

Note then that effectual calling is a certain argument of our Election; I say effectual calling, because there is 1. An outward calling common to the Reprobate ( as many are called, but few are chosen ) and 2. An inward and effectual calling, when the Spirit goes with the outward means, and boars through the ear of the heart, and opens the eyes, and breaks through all lets, and enlightens and changes a man admirably, who before was not at all moved when he heard the very same things: when God deals with the Reprobate, he calls them outwardly, but when with his Elect, he goeth to work with his Spirit, which passeth the power of Man or Angels; the work is the Lord's.

The outward instrument of effectual calling, is principally the Ministry of the Word; other things may prepare (as the fire heats the iron, but the hammer fashioneth it) as affections, the good conversation of others, and the like: Thus the Jailor was by an Earthquake, some are gastered, and first smitten (yet rarely) by some fear in the night, or at some other time fearful thoughts lay hold on them: But this is not conversion (its no other then may be in a Reprobate) after they are brought by counsel to the Word, where it may be they receive conversion, and even that terror of conscience though it were occasioned by some outward thing, yet it is the Word that indeed works it, as which tells them both of their sin and danger.

The parts of it, are 1. An enlightening of the understanding, with a distinct knowledge of the principal points of Salvation. 2. The opening of the heart to believe. 3. The changing of the whole man from that ill nature that was in him to a quite contrary: The Law prepares and make them see their deadly danger, and by the Spirit, makes to feel it grievously, and then the Gospel works by little and little, hope to comfort, and so a change.

The cause that moves the Lord to do this to any, is his mere mercy, and no desert, as is Election and Redemption, so is our effectual calling free: And this inward effectual calling is an infallible argument of Election past, and glory to come: They are links of the golden chain of man's Salvation, that cannot by all the Devils be sundered, but have one and have all.

Hereupon me thinks every man's heart should burn within him to prove his calling, that hereby he might have a mark of his Election: They that can prove it, may have exceeding comfort; and they must also beware, lest being calling out of the world to God, they look any more back, or be more and more defiled with the fashions and manners thereof; and every day in hearing the Word, obey every part thereof, and walk worthy of your holy Calling: Much are they to be blamed that do no more honor their Calling, but drop into things like men of this world, yea, are overcome of the world and covetousness.

But haply thou doubtest of thy Calling, because thou findest not these fruits, or not so plentifully as thou wouldest; be not discouraged, though thou beest dull, and full of infirmities, and strong corruptions, yet unfeignedly hating and resisting them, and being grieved at them, and using the means against them, thou art not to call thy foundation into question; yet must thou humble thyself, and as occasion requires, set on more earnestly, use the means more carefully, and daily renew thy repentance. But for those that show no fruits of their Calling, but though they have had the Word, and been Hearers, yet remain profane and impenitent altogether, or seeming to go some steps, yet are not changed throughout through Faith, they are not yet called; for never imagine that everyone that hears Sermons, yea usually, and with joy, and mends many things, and lives in some good fashion, is straight truly called: not only the high-way ground, but even the stony, yea thorny, which went far, and beyond most in Congregations, yet were not effectually called; and numbers among ourselves, that think well of themselves, are not truly called, are not Believers, nor turned to God: Well, let every man examine himself thoroughly; being not called, I dare not speak a word of comfort to you in this case, you have not only no mark of Election, but the contrary, when God hath by all means called, as by promises, threatenings, &c. and none have prevailed: O now use the means with all diligence, and though hitherto you have disobeyed the words of God's calling, yet let them now open the doors of your hearts! If you do, God will be merciful and blot out all; if you will not, when you shall hereafter call, you shall not be heard: and you which would not obey this gracious voice of the Gospel, to believe and repent that you might be saved, shall one day hear another kind of voice from him, which you shall obey, nill you will you, to your own confusion.

Out of darkness into his marvelous light.] Here are the parts of calling, both from whence and whereto.

By darkness is meant ignorance of Christ Jesus, and sin, which are the works of darkness, and tend to utter darkness; In this case they were.

How could these Jews be said to be in darkness which had the Law, and were skillful therein, and stood not a little upon it?

They had knowledge of the Law, but Christ Jesus, the accomplishment of the Law, they knew not, to know whom aright is life everlasting: All knowledge without this is nothing but darkness still; so that he means not, that they were without the means of knowledge, as the Gentiles were, for one may have the means, and yet be in darkness; nor that they were called out of ignorance to some knowledge by the means, for one may have much knowledge, and yet be in darkness; but that they were called out of darkness, that is; out of ignorance of Christ and Salvation by him, out of the state of corruption and sin, and working the works of darkness, and going to utter darkness.

To his light, that is, to know Christ by a saving particular, and effectual knowledge to Sanctification and Holiness of life, which are the works of the light, and so to the hope of the eternal light of happiness. Hereunto they were called out of the state of unbelief and sin, which tend to death; for so sin is called darkness, and holiness light: Sin is termed darkness, because it comes from the Devil the Prince of darkness, loves darkness, and goes to darkness: Holiness comes from light, even God the Father of lights loves and can abide the light, and goes to light, and God the Fountain of Holiness is called light. Here note▪

What every man's estate is till he be called, even that we are not only darkened, but darkness itself: We were all made light in Adam, full of knowledge and holiness, since the fall we are all darkness, and when God means to save any, he pulls them out of darkness: Darkness hath a power indeed, which were it not for the Almighty power of God delivering us therefrom, would hold us under forever; and as long as we be in this darkness, we have no right to the Kingdom of God, nay we have nothing to do with God, we are neither his sons, people nor servants: The man that is not effectually called and sanctified (what gifts soever he hath) is yet in darkness, and never wrought other then the works of darkness: He may do good things, and the works of light, but they be not so in him, being darkly performed by corrupt nature, without Faith or the Spirit, neither tending to the right end: This may be said of every unregenerate person, though never so old, civil, or of good parts.

1. This confutes the Papists, that teach that there are some such pure Naturals left in man, some Free-will to goodness, which if God stir up a little and help, can work; and that they can merit of Congruity, which crosseth both this and other Scriptures, as, That the thoughts of man's heart are only evil continually; That the wisdom of the flesh is enmity with God; and, That we are dead in trespasses and sins.

2. This should make the world weary of their part: O that a man had but wisdom enough to persuade all ignorant persons that they be in darkness, and going to Hell; nay, all persons of what parts soever, that being void of Faith, and not sanctified, they are in this case: Its not because they are not so, but because they are so deep in darkness, as all that can be said to them from God about the same, cannot so persuade them, but that they love darkness more then light, cannot away to be called out of it, think their case as good as others; Awake thou that sleepest, and stand up, Christ shall give thee light. Who would abide in a dark Dungeon, that might be abroad in the light? in Egypt, when he might be in Goshen with God's children? Men think because they have the light of the Sun, and their eyes to see, they think that they be not in darkness, but their Souls be in most woeful darkness: Never think to work the works of darkness, and yet come to the light of Heaven.

Into his marvelous light. ] This is opposed to darkness; therefore hereby is meant saving knowledge of Christ, which is life Eternal, and true Light, Holiness, and Sanctification, the hope of Heaven, and the inheritance of the Saints in light: This is not only light, but marvelous light, either in respect of the contrary darkness, or in respect of itself. This is the estate of every Believer, of every sanctified person.

1. This shows the infinite odds between the true Christian, and those that be not so; and that not only between Pagans that have no means, who be deep and every way in darkness, but even between Christians, and them that have both means, and it may be knowledge, yet are still unconverted and unsanctified persons: The one is in light, the other in darkness; the one have fellowship with God, the other with the Devil: O that men saw the odds! they would not only not judge their own case so good, and despise the servants of God as they do, but would reverence them, and take hold of their skirt, and say, We will go with you.

2. It teacheth Christians brought into this marvelous light, how to walk as children of the light, and to have nothing to do with the unfruitful works of darkness, but to reprove them, nor with the workers of iniquity; But how few thus walk▪ O let our conversation be honest, and our light so shine, that we may lighten others: Being herein like God, we may be assured we are going to everlasting light.

Verse 10.

Which in time past were not a people, but are now the people of God; which had not obtained mercy, but now have obtained mercy.

HE adds to the heap another mercy to stir them up to the thankfulness he speaks of; and to the end the mercy and benefit may be seen to be the greater, he sets it out by the contrary, comparing the time present with the time past, when it was far otherwise with them; and as he compared them with others before, so he compareth them now with themselves.

Which in time past, &c.] Here the Apostle alludeth to Hos. 1. 10. where the Lord setteth out both the sins and punishment of the ten Tribes under a Typical marriage of the Prophet with a notorious Strumpet, which was not a thing verily done, but to set the more lively before their eyes their Sins and Idolatries; as under the name of those supposed children, were set out the punishments that God meant to send upon them for the same; as, That they should be scattered abroad, That God would have no mercy on them, and lastly, which was worst of all, That they should not be his people; all which were accordingly fulfilled: For first they were carried Captive of the Assyrians, and there retained some remnants of the Worship of God in a corrupt manner, and kept together; but after when the Medes and Persians prevailed over the Assyrians, they were then scattered over the Nations so far and wide, as they had no part of God's Worship remaining among them, but were so mingled among the Heathen, as they became no people of God at all, but altogether wrapped in all the manners of the Heathen Nations with whom they lived: This is that here meant, when he saith, They were not the people of God, &c. And lest the good among them should be altogether dismayed, as though God had broken his Covenant, he promiseth, That the time should come, that he would receive them into his favor again, which was now accomplished, as the Apostle saith, When by the Gospel they were gathered to the Faith of the Lord Jesus.

In that he sets before them the time past, and what they were, Note, That for a people or particular persons to look to their beginnings, is of good and singular use: As for us, who since Christ's coming are admitted to the same privileges with the Jews, have the Gospel Preached, Christ Jesus offered, Grace given to receive him, the Word and Sacraments to assure us of him, Heaven opened to us as well as they; for us, I say, being thus, and having the truth, and only way of Salvation Preached to us by Jesus Christ: To consider what we were will be of great use, as that we were aliens from the common-wealth of Israel, Strangers, drowned in Idolatry and all Sin, without knowledge of the true God, but woshiping the Devil instead of the true God; that in the days and under the Tyranny of Antichrist, we were held in blindness, made to worship Images, taught to believe that we must be saved by Masses, Mans Merits, Popes Pardons, scared with Purgatory, thinking that then we did God high service, when we most dishonored him: So to consider with ourselves what we were before our Calling, Ignorant, in Unbelief, Profane, the servants of Sin, slaves of Satan, in Darkness, loving Sin as our lives, hating the Word and all goodness, &c. and what we are now through God's mercy, will be of great use. For

This serves, 1. To make us humble, and take down our pride: Therefore, when the Israelites would so brag of Abraham, and Jacob, or Israel, that they were their Seed and Posterity, the Lord by his Prophets would tell them, and what was Abraham, but a poor Idolater in the Land of Ur of the Chaldees, and a lone man, a dry stick, and Sarah barren? and what was Israel? was he not a fugitive, as it were, fain to fly for his life into Mesopotamia, and so poor, as he went only with his staff in his hand, there served for wages, following the sheep, at his return ready to be devoured by Esau? what great cause then have you to brag of your Progeny?

2. To stir us up to thankfulness, when we see we were most wretched, and miserable, poor, and blind, and naked, having no dram of any good in ourselves; this is a great cause of thankfulness: whereas if we think we have ever been as now, or that we had some goodness in us before, as the Papists teach, we cannot be truly and heartily thankful to God as we should: Therefore the Doctrine of Rome, That man is not so miserable, but that he hath some good in himself, &c. will never humble a man as he ought to be, nor make him so thankful as he should be: David was put in mind that he was taken from following the Ewes with young, that thereby he might be the more thankful.

3. To strengthen our faith to believe in God for afterwards, and for all blessings needful to Salvation: He that hath already done thus much for me, will not now fail me.

1. Therefore we should do well oftentimes, especially when we feel our hearts lifted up with pride, to enter into a deep consideration of our former estate, and what we were before God shown mercy to our souls in enlightening, converting, and effectually calling us; for we are ready to be puffed up, as though we had not received it, and lift up ourselves, and contemn others; now alas we should consider, such were we, and once as far from Salvation as they, and so pity them.

2. When we find ourselves dead or dull to duties, do but consider what he hath done for us, and from what a base condition he hath pulled us, and into what dignity he hath advanced us, and this will make us shake off all laziness.

3. When our faith is weak, and we begin to fear the time to come, consider, He that freely before the world chose us (passing by most others) gave his Son to die for us, his Word to tell us thereof, his Spirit to assure us thereof, and so Sanctify us, he will not now leave his work imperfect.

O but our sins be so many, and we be so unworthy!

If thy sins could have turned away God's favor, he would have kept his mercy away at the first; but seeing they could not keep God from showing thee mercy at the first, they shall never take away the favor of God from thee, now that he hath vouchsafed the same, they shall never take it away wholly and forever.

Here the Apostle alludes (as ye heard) to Hosea 1. 10. God there threatened to cut them off from being his people, which after fell out. Whence learn, that

No privileges can exempt men from God's wrath, but if they contemn his Word, he will take it from them, and cast them off: Thus he did with the posterity of Abraham; a very lamentable spectacle to see the ten Tribes carried into Assyria Captives, thence by the Medes chased into many Nations, and dispersed, that had sometimes been the people of God, and now nothing less, but became no people, were as the Heathens; thus hath it fallen out to many Nations since our Savior Christ, as to the Churches that the Apostles Paul and John wrote to, and divers others.

This may terrify us, and hereby we may learn to stand in awe: If God did not spare them, will he spare us? we stand upon our good behavior; the sins of our Land be many, not only Bribery, Oppression, Whoredom, Drunkenness, Pride, Covetousness, but horrible profanations of Sabbaths and Sacraments, fearful contempt of the Word, and abuse of God's Servants, and with most, Religion grown to a mock, and a reproach to those that be anything forwarder therein then others.

If any shall say, We have enjoyed the mercy of God, and the Gospel, a long time.

Not so long as the Israelites did.

But what then should God do for a people?

As when God cast off the Jews, he took us Gentiles in, which they thought could never have been, even so can he find him out a people among the ignorant and wild people, which are no worse then this Nation sometimes was, though he should utterly cast us off.

In making them a people again, see both the mercy, power, and truth of God.

1. His mercy in receiving them in again: Where learn, That Though God should forsake some of the seed of a godly man, yet he will extend mercies on others for their fathers sakes, and remember the next or third Generation for the good old father, or Grandfather.

Let Parents be godly, that all their children may be so; or if the Lord should frown on any of them, that yet he may remember his Covenant to their Posterity.

Again, though God be angry with men for their sins, yet if they unfeignedly turn to him and humble themselves, he is gracious and merciful.

As this should provoke God's Servants when they have offended, not to fly from him and dispair, but come humbly to him, remembering that though they have shaken off the nature and part of Children, yet he retains still the nature of a father; so this may provoke lewd Wretches to come unto God, hearing he is so merciful. But contrarily, they abuse the same, and go on in their sins.

2. His power: Though they were thus scattered, and so unlikely ever to be gathered again, yet did the Lord effect it. If men say a thing, or have a mind to a thing, they may hap to do it, but if God mind a thing, he will do it, neither shall any, or anything let him.

This may comfort us in all God's promises of protection of his Church, against the proud adversaries of the same: And let such take heed how they oppose God in his Church, or stand in his way, lest they receive that which they shall never claw off again. Though the Jews at this time be so scattered, as that they be in all Nations, yet God will find a means to gather them under the knowledge and scepter of Jesus Christ.

3. His truth: That was verified and came upon them, which God had threatened in the time, and by the ministry of Hosea; and whereas there it was foretold, that yet afterward they should be called home again, and be made the people of God: See the truth of his promises as of his threatenings; for his promise to Abraham he took them in again.

Were not a people] He saith not, they were not the people of God, but, they were not a people; What then? heads of Swine, not worthy the name of a people or of men, but of Beasts; for such are they which live without the knowledge of God and Christ; nay, evil Beasts, as Horse and Mule without understanding, Oxen and Asses may teach them wit: The Sork, Crane and Swallow know their times, which they do not, nay worse then Beasts: Hence the Scripture compares them to Dogs, Lions, Foxes, Tygres, Cockatrices, &c. as wicked rich men to fed beasts. If a Horse have drunk his fill, let him come through the clearest water that is, and he stays not; but numbers having already drunk too much, must needs drink at every Alehouse they come at. Its grace that puts excellency in a man, without which he is worse then a Beast, for he is degenerate from his Creation, hath understanding, but serveth not his Creator, but rebelleth against him, and his end will be a thousand times worse then a Beast: A wicked man is called in Latin, Nequam, which signifieth nobody, and so he is indeed in God's account, No body; and happy were it with him, if he were indeed nobody, but he hath a being here to sin, and hereafter to be tormented.

Do not we therefore rest contented with our natural state, but labor for grace in our hearts.

But are now the people of God] Though scattered, yet became they the people of God: So that no outward affliction doth nullify God's Church, as no outward pomp nor living together in wealth make a Church; God's Church scattered, is yet one Household, one Sheepfold. Further, in that he reckons it for a great privilege and blessing, that they were the people of God, Note, That

Its the greatest blessing in the world for a Nation to be the people of God, even to enjoy the Word and Sacraments, and other Ordinances of God, the means of Salvation: so for a particular person to be one of God's true people; for as for all outward things, they are common to the wicked, yea the Beasts partake of many of them, but the means of Salvation they are happy things: Its the fearfullest thing in the world not to be the people of God; for if we be in Poverty, Trouble, Captivity, under Tyrants, yet its nothing, so we enjoy the means of Salvation; and if a Nation have all Plenty and Peace, yet want the knowledge of God and Christ Jesus, its nothing: So for a particular person, if he be never so Poor, Sick, Imprisoned, Hated, yet if the knowledge of God in Christ Jesus be in his heart, and true holiness, he is not misrable; and if all Wealth, Honor, Health, whatsoever can be put upon a man, if he be not the child of God, its nothing. St. James bids the poor Christian rejoice, because he is made a Christian, exalted; and the rich man to rejoice, because he is by the grace of God made lowly, not because rich.

1. This may stir up in us thankfulness to God, that hath vouchsafed to make us his people in this Land, for which we cannot be sufficiently thankful: But most regard not that which makes the Land happy, namely the Gospel; This is that which makes this Land the people of God, and nothing else.

2. It teacheth us particularly to labor to be of his true people effectually Called, Justified, Sanctified, Zealous of good Works, loving the Word, affecting it, and finding it sweeter then the honey, and the honey comb, more precious then gold and silver, delighting in the Sacraments and Prayer, walking in true Holiness, &c. thus shall we be happier then Kings without it. He that is one of God's true people is dear to God, he will protect him & provide for him, that he shall want no good thing here, and be glorified with him hereafter; everyone will be challenging this to himself, the worst of all will take the best names to themselves, and be termed Christians, but let them win it and wear it.

Which had not obtained mercy] What then? were under God's Wrath and Justice; and why not under Mercy? because of their sins. So that Sins, especially unrepented of, are a wall of brass to keep God's mercy from us. Therefore repent of them, for without God's mercy we are utterly undone forever.

But now have obtained mercy. ] This is the same for substance with the former words, and there remain no several Doctrines our of these, besides those there handled, excepting this; Namely, that

What God did for them in making them his people, was of his mere mercy: He had no need of them, they deserved no such matter. Learn then, that

All that we have or have had, is of mere grace; That we Gentiles are called to be the people of God, That this Land hath the Gospel, That ourselves particularly were Elected, was of mere mercy; So were we redeemed, so effectually called: Nothing in us to move him to show any mercy, first or last, nay, all to move him to the contrary, nay, it was not only mercy, but abundant and wonderful mercy.

1. This confuteth Popish arrogancy, that teach man's Merits to be in part the cause hereof.

2. It teacheth us to walk so much the more thankfully and obediently in all things; as we especially take kindly the good turns of a Stranger: O say we, I am exceedingly beholding to him, thus and thus he did, I never saw him before, I shall never forget it! What thankfulness then owe we to God for his love towards us, who were altogether ignorant of him? The less desert Mephi ••• heth found in himself, the more he found himself bound to David, so may we to God.

3. We must learn to imitate the Lord, to be merciful as he is, and to do good to those that never deserved ought of us, nay, to do good to those that have deserved ill of us, and this men can hardly be brought to: O say some, and those not of the worst, I could be content to yield and to do anything, but he hath thus and thus abused me with his tongue! But have not we done so by the Lord?

Verse 11.

Dearly beloved, I beseech you, as strangers and pilgrims, to abstain from fleshly lusts, which war against the soul.

HAving laid Doctrine for his ground, he follows now with Exhortation; both these go necessarily together to the doing of good, and may not be sundered: The Doctrine was about the great things that God had done for them, and therefore hereupon he Exhorts them to holiness, and purity of heart and life; before he shown what God had done for them, now he shows their work; before he shown that the end of those privileges, was, that they should show forth God's virtues, now he shows how that should be done, namely, in laboring to be pure in heart and life in token of thankfulness, and so that being advanced to such dignities, they were not to be idle, but work for God, and walk according to the benefits bestowed: In this verse he exhorts to purity of heart, in the next to holiness in conversation, and these he joins together. Holiness in general, is and must be the life of God's people: These two parts of it, in heart and conversation, must go together, one as the Mother, the other the Offspring, that as the Root, this as the Branches; like two Twins that are born and die, weep and laugh together. In vain doth any man boast of purity of heart, whiles his conversation is naught; In vain doth any man strive to have a good conversation, whiles his heart is suffered to boil with corrupt lusts: First, he begins with cleansing the heart, as from whence must come good conversation, the only true discerner of the purity of the heart.

The parts of this Verse are two: 1. An Exhortation, where we have both the manner wherein its delivered, namely, by way of beseeching, and the matter exhorted to, namely, To abstain from filthy lusts; whereby we are to understand, not such sins as be acted by the body, but the lusts of the heart, for even body and soul is flesh naturally, that is, sinful and corrupt. Fleshly lusts, that is, sinful and carnal corrupt lusts; such as have place in the heart, ere they break out, from those we are to abstain, even to take heed they prevail not in us, but resist and mortify the same. 2. The Reasons thereof, 1. Because they fight against the Soul. 2. They were and we are Pilgrims here; not of this world, therefore not to follow the lusts of this world, but to mind Heaven and be Spiritual.

Dearly beloved] We must know he dissembled not, but spake as he thought, and meant, and felt. Hence note,

What affection of love Ministers ought to bear to the people they have taken charge of: If people have chosen one, and entrusted him with their souls, he is then to be between God and them: O what a near conjuction, and what great love must there be! The Apostle writeth to the Corinthians, That he was their Father; and to the Galatians, That he travelled in birth till Christ was formed in them; and to the Thessalonians, That he was affectioned towards them, as a nurse cherisheth her children: He loved them at the heart root, and was content not only to take any pains for them, but to lose his life for their good, as a good Shepherd.

Love also being so necessary a duty in the people, as without which nothing can go aright as it should, and that most are full of self-love, but very cold in love to their neighbor; Ministers must be very much and often in persuading hereto, and the several parts thereof, consisting in giving, forgiving, patience and forbearance, and doing all good both to their souls and bodies, and that both by word and deed, and that not only by precept, but also pattern.

But chiefly this is the Reason he should be so full of love to the people, that they may be moved the more by his Ministry, and it may prevail the more effectually with them; when they see that whether it be admonition or rebuke, yet it cometh from one that entirely loves them in the Lord, and is hungry of their souls, and desires above all to win and gain them to God, which would be above all riches to them; if not, our nature is sickly and full of self-love. If we think ourselves not to be loved, we make little use of whatsoever we are taught, though this be indeed a fault in us, for the matter itself ought to move us: But as if the sick person knew the Physician to be one, that besides his skill, bears him good will, it will make him willing to take physic of him; whereas if he thinks he bears him no good will, he cannot be brought to meddle with him, or take anything of him; so its with them that are well or ill persuaded of their Pastors love towards them: Therefore the Minister ought to provide for this; for what is the joy of a Minister, but to see the fruit of his labors, and that he does good, and gains men home to God, sees knowledge and conscience wrought, and people converted? Oh, what man sows, and looks not to see it come up, grow, and have a crop? who plants a vineyard, and looks not for the fruit thereof? and shall we only lose the most precious labor, and seed, and study, and preach as we care not whether it do good or no, and never look after it? God forbid.

1. This teacheth Ministers their duty to love the people tenderly; them, not theirs: By reason of the contrary, there's so little good done; some live altogether from them, others live with them, but so, that it were better they were further off.

2. It teacheth people to profit by that which they hear, though not delivered haply with such hearty affection as it ought (for its God's Word however) but especially look, that being delivered in love, and unfeigned care of your good, you take heed that you despise not the same, lest one day it rise up in judgment against you.

He had before described them as Believers and excellent ones, now here he calls them Beloved, yea, Dearly beloved. Hence note, That

The Saints, or they that be endued with Grace and the Image of God, are to be the objects of our love: This is worthy love, commands love wheresoever it be seen.

True, we must love all, because we know not who may be the Lord's (haply even such as are yet bad) and love that part or parts of the Image of God we see in any; but where we see the true Image of Grace and Sanctification in any, they be the parties which are chiefly to be beloved: we are to do good to all, but especially to the household of Faith; we must love all, but brotherly kindness is to the godly as our Brethren, yea fellow-members; yea, among Christians we must love them most, where we see most Grace, and be most familiar with them, affect them most, and most regard them.

1. As they be led by an ill Spirit, who love either all alike, or those worst which show most tokens of towardness in Religion, making as much or more account of a civil person, then of one truly Religious.

2. So let people strive to grow and exceed in grace, that they may get the highest and largest room in their Ministers heart which be faithful, which howsoever the world makes little account of, yet they that are wise know, that their sentence and love is to be regarded, as the Testimony of the Church is a great matter, either for a man, or against a man; so of a Faithful Minister: and if such a one give a full and large Testimony of a man, its a Crown to his head above all his wealth; if his Testimony be against a man, or a weak doubtful Testimony, its an hard case: If a Minister have joy of a people, and may give a cheerful account of them to God, its profitable for the people; The contrary is grievous.

I beseech you,] He had power to command them, being from God, in a thing for their own good, and so necessary, but he saw their toward disposition, therefore chose rather to use entreaty. Whence note, That

Its the duty of God's Ministers to be wise in their delivery of the Word, and when they see that loving beseechings and entreaties will be as profitable, and prevail as much, then so to do, rather then use any other course. True it is, the Minister hath power to command the people being in the person of God, and for their own good to fly from things hurtful, and follow things profitable for themselves: Paul might have commanded Philemon, but being persuaded of his forwardness, he rather entreated; so must we, as they that set in a joint in a tender body, stroke, and stroke softly, and anoint the place, and so put it in the place ere the party be aware; yet upon occasion we may both command, and threaten, as the same Apostle elsewhere: and John the Baptist, and our Savior himself; as when we have to deal with stubborn and disobedient persons, or such as have fallen into foul sins, or are secure and dead-hearted, or are revolters and backsliders, then, I say, are we to deal more roundly and severely; knotty logs must have many and hard strokes, as a rough horse an hard rider; when we have to deal with toward and well disposed tender hearted ones, or afflicted, then are we to deal otherwise: and here is required the wisdom of the Spirit of God to discern what is mere, and this must be considered of before hand.

Abstain from fleshly lusts, ] Now of the matter of the Exhortation. By fleshly lusts are meant not only acts of sin breaking out in the body, but the inward lusts that are in the heart, though they should never break out, for even the heart and soul is flesh as well as the body, and fleshly, even corrupt and sinful, as the sinful lusts of unbelief, impatience, hardness of heart, hypocrisy, rebelling against that which is good, weariness in well doing, pride, anger, envy, self-love, covetousness, uncleanness, uncharitableness, and the like: These we must abstain from, even labor against, that they prevail not in us, yea to subdue them quite. Now in that he gives his Exhortation to such as they were, whom he before described, We may learn, That

There are remnants of sin abiding in the best of God's Servants, and will be while they be here; They shall not lay down sin wholly, till they lay down this flesh: They are sanctified, but in part; through out, but not perfectly; corruption is not in one part, and grace in another, but grace and corruption joined in every part and faculty of body and soul, and thus it hath ever been. Hence it is, that we scarce read of any in Scripture, but taxed for some infirmity and weakness, as Abraham with some little shifting for himself, when he said Sarah was his sister; Sarah for her unbelief, Moses for speaking unadvisedly, Job for cursing his day, Paul and Barnabas for being stirred the one against the other: And this the wise and good providence of God hath so appointed, for he could sanctify us perfectly at the first, but its not meet, for then righteousness should not come only by Christ; for if we were not only perfectly justified by Christ, as we are, but also perfectly sanctified by his grace, then might we stand before God with confidence, and boldness in our own righteousness, and need not to have the righteousness of Christ continually imputed to us. Besides, the Lord would hereby humble us, that we should not be proud of any gifts or graces that he bestoweth on us, more then we had or others have, but be kept still humble: when we see these corrupt lusts sticking in our nature, which may more justly provoke wrath against us, then our good actions procure favor; as Paul, lest he should be lifted up through the abundance of revelations, had a prick in the flesh, even Satan working upon his corruption, and strongly tempting, and as it were boxing him to humble him: Therefore no man hath cause to be proud of any grace, not only because he hath nothing but the mere mercy of God, but also because (if he consider) he hath such remainders of sin still in him, as if they be laid in the Ballance with his graces, might be of more force to condemn him, then all his graces to procure favor to him. Further, hereby we are held continually in exercise, and made see our need of the Word, Sacraments, Prayer, and the help we have one of another while we live.

1. We are not to expect the perfection of any here; though God's Ministers are still to call on the people to grow towards it, yet they must rejoice even in their proceedings to it, and bear with some weakness and wants; and people must not think their Ministers can be perfect without blemish, either knowing or suspecting some infirmity in them, to esteem meanly of them, or their Ministry, or gifts, so drowning all their graces, God forbid: Its well, 1. We know no sin our Minister lives in: 2. No corruption he yields to, but that he is in strife with his corruption, and counts it his burden; this we should cover with the lap of our love: The contrary is in the world; If a Minister have any imperfection, though strived against by him, and seldom or never showing itself, and have never so many good graces, yet the same shall still be cast in his face, and tost from one to another, and all his gifts neglected, and that oftentimes of those that live in soul sins, or are an hundred times more foully overtaken of the same, or some other: Husbands, look not for perfection in your Wives, nor Wives in your Husbands; thank God they be godly, hating all foul sins, and striving against corruptions, look for these, and cover them, else lovingly help to cure them in time convenient, but look on their graces: some man that is himself carnal, and hath a professing wife, so narrowly views her, as if he spy the least imperfection, its cast in her teeth, as if she should be perfect, though he be never so far off from perfection: Let none look for Christians that profess the Gospel, that they can be altogether without blame; yet let none take up this as a good excuse and shelter for them; yea, say they, Its true as the Preacher said today (which I liked well) that we are all sinners; some make themselves so holy, and profess such zeal, as if they were without sin, or wiser then all their neighbors, when they be no less sinners then others: Well, let not these carnal or profane and civil persons, think to scape away with this, or be hid in the number of sinners, and scape as well as others; God will find two sorts of sinners, such as live and lie in sin, indeed workers of iniquity, and such as having been unfeignedly humbled, and obtained pardon of sin, and truly repented, have yet corruptions which they hate and strive against, and are heartily sorry when they have been at any time overtaken thereby; and yet the world bless themselves herein, What, are not all sinners I pray? yea, and you shall have them that will dilate of any infirmity that a Christian hath, and stretch it on the tenters, when themselves are polluted with foul sins.

2. We are to labor altogether against these corruptions of ours; against our pride, self-love, unbelief, hypocrisy, earthliness, weariness of well-doing, and the like: All that are Christ's, have crucisled the, er; flesh with the affections and lusts; We must mortify our earthly members, and by the Spirit mortify the deeds of the flesh; These things become not us that are set at liberty from sin, and be eudued with the Spirit; If we live in the Spirit, let us walk in the Spirit: For us that are Christians to be led and overcome of our lusts, is base, as for a Prince to be led of a base person; and here is the power of Religion, and proof of a Christian, that denieth himself and crucifieth his lusts, that not only keepeth his hand, but purifieth his heart, that hath it at command in some measure: We must labor to know these corruptions, and our own hearts, and which of these we are most prone unto, and discern of them, which many do not, but are most strangers at home, and have many corruptions which they discern not, for the heart is deceitful: Know both the ugliness and danger of them, then repent of them, be humbled for them, crave pardon heartily, unfeignedly, seek to mortify them, apply the edge of the word against them, even anything we read or hear out of the Scriptures to this purpose: Apply also the benefits of God, as means to subdue them, so also afflictiont; put on the whole Armor of God, and on every occasion set against them, pray against them also, especially when we humble ourselves upon occasion of the Sacrament, &c. always be baiting at them, hacking at the roots of them, grieving we can prevail no further, crying and making our moan to God to help us; so shall we get mastery more and more (dealing faithfully) even over those that we thought sometimes we should never have prevailed against: In the mean time lets not be dismayed that we can get no more mastery, be humbled and yet comforted that we strive: But here is the great fault of many Christians, that suffer their corruptions to bear such sway in them, as they break out shamefully, and often to God's dishonor, their own shame, and the Gospels infamy; where is our Christianity, when we be so proud, that we will contend, and being out, will never be reconciled, but break out into bitter speeches? so being so covetous, so lazy also in goodness, that either we neglect duty wholly, or slight it over carelessly.

Fleshly lusts,] Hereby are yet further meant all evil thoughts, and the least rebellings of this nature of ours, against the holy commandments of God: These are fruits of this concupiscence and evil nature of ours, and of the flesh, and are sins against God. But here know that evil thoughts be of two kinds, 1. Such as be cast in by Satan, as into Judas. 2. Such as arise from our own corrupt nature, as Christ said to his Disciples, Why do thoughts arise in your hearts? For the former, they either fasten upon our nature, and tarry to tickle us with a kind of pleasure, or else are immediately cast out with deep detestation: If they tarry never so little to parley with our corrupt nature, they are our sins, as well as Satan's; but if cast out immediately, they are not, then are they our crosses, not our sins, but the Devils, and shall also be laid to his charge, not ours; for so he cast in thoughts into our Savior Christ's mind of distrust, presumption, idolatry, &c. but they fastened not at all on his nature, therefore he was never the worse; so for us: for if any shall come and entice me to Murder or Treason, and I detest the very first motion thereof, Shall I be counted guilty? This is needful to be known, lest we be too much overwhelmed with grief, for these the Devil troubles everyone withal at all times, and no man alive is free from many of them daily, if he did take notice thereof; but some men are troubled extraordinarily this way: God lets Satan loose at some time, and for some space to buffet them most grievously, and cast in bad thoughts of all kinds, but especially against God, most foul, unholy, profane, and blasphemous thoughts not to be named; as that God is not holy, just, good, or deals hardly with some men, cannot do this or that, with other more vile then is meet to be named, which is sometimes the state of civil persons, sometimes of the true children of God, which are cast into their minds as thick as hailstones, and are by some called the foul Temptation, by some the Temptation of Blasphemies: This doth so wonderfully perplex the parties, that it fills them not only with fears, but even drives them almost to despair, makes them weary of their lives, that they could wish themselves as far under ground as they are above; yea, many to think of making away themselves, haunting them in all places, night and day, that they cannot rest, so weakening their body and mind exceedingly; concerning this state, we must know it comes to pass by God's providence, and permission to Satan thus to torment them.

The cause may be either to humble them to repentance for some coldness or slackness they are fallen into in the worship of God, and their course which God thus punisheth, or else he punisheth the barrenness of their hearts, and idleness of their minds, that care not how they spend away their time, their minds roaving unprofitably, which God often chasteneth: the way for these to take, is 1. To examine themselves if there be any sin lies unrepented of, or not thoroughly repented of, to confess and crave pardon of it, and repent of it from the heart: If any coldness or slackness, or declining in care, or idleness of mind, and unprofitableness, then are we to pray against them, and keep our hearts still in hatred and detestation of them, and therein comfort ourselves, that the Lord knoweth our hearts, and will not lay them to our charge. 2. Set light by them, let them go as they come, for the more we strive with them, the more we snarl and trouble our selves, and if we make a great matter of them, the Devil will still delight to vex us, but if we set light by them, he will the sooner be weary. 3. Let them avoid solitariness (which yet they so much desire) and keep in company rather, wherein the time may be spent in holy conference, singing of Psalms, and the like; but if they be alone, they must be very earnest in doing something thats good. 4. Though some may come after all those means used, yet we are to comfort our selves that God will not lay them to our charge; as if our Child should be about our business, and some unhappy Wretches would not let him alone, but throw stones at him, pluck him away, trip up his heels, and he cry and complain to us he cannot do our work, will we be angry with him? The Lord is much more equal and wise. Now to discern these foul temptations from those which do arise from our own nature, these notes may be observed, 1. That they come suddenly. 2. Violently, being even forced into us. 3. By their multitude, being as thick as hailstones. 4. That they come with such fears, as often cost sickness, faintness, and the like, which things usually be not of them that come of ourselves, which also come more leisurely, and with more moderation. 5. Such as be in such a degree of blasphemy against God, usually rise not of ourselves, and seldom but in a Reprobate, or one that hath sinned against the Holy Ghost, as the Devil hath. 6. Such as are against nature, as to kill ourselves, our wives or children: For the latter that arise from our nature they be sins, whether they tarry so long, as that they have got consent of will or not, or so much, as they have but inveigled the mind with some bait-like allurement, yea, but so as that either they do presently vanish so soon as they do arise, or be cast out by us, yet these I say be sins; if with consent against other Commandments, if without consent against the Tenth, which ransacketh the heart more narrowly then any of the other: Its true, the longer they stay, and the further they have prevailed, its the worse; but the least and first thought against the Law of God is a sin, and deserves the wrath of God; as all Impatient, Blasphemous, Unbelieving thoughts, all wandering thoughts when we be at the Word, Sacraments, Prayer, or any good duty, or any such on the Lord's day: all ill thoughts, as that its in vain to serve God, &c. so also Disobedient, Angry, Revengeful, Unclean, Uncharitable thoughts; God made us pure without any, and may justly punish the contrary in us: These first of all come from Original sin, and who can bring good out of evil? These bring forth bad effects, and withdraw the heart from God, to consent to and commit evil: These are forbidden in the tenth Commandment; else what? This the heathen Philosophers never knew, nor Paul himself a learned Pharisee, till he was instructed in a more Spiritual understanding of the Law.

1. This confutes Papists, which teach, That ill thoughts with consent, be the least sins, and that without consent, they are none: What is that then which Paul said, I had not known that lust had heen sin, but by the Law; he knew that ill thoughts with consent were sins: This Doctrine of Rome doth derogate from God's glory, and doth not humble a man to the purpose as it ought, neither letteth it him see a multitude of such sins for which there's cause he should be humbled.

2. This sets out the absolute perfection and purity of the Lord, who requires the purity of the heart and thoughts, he made us perfect, and requires that we should love him with our whole hearts.

3. It serves notably to humble us on our knees every day to God, for who knows how oft he offends this way? O the innumerable vain, foolish, idle, and bad thoughts that arise in our minds in a day? how in a Sermon or Prayer-while, and on the Sabbath? O if God should deal with us in justice, he might condemn us for the least of these; we should repent us seriously of these, as of ill deeds: This is that made Paul cry out, O wretched man that I am; and that makes the dear servants of God hang down their heads, and humbles them continually; and when others think highly of them for their graces, they have matter to abase their vile nature and rebellious thoughts, whereof some tickle the mind, some get consent, and are then cast out as, some presently are repelled: But how infinite numbers of them come through our heads as motes in the Sun, as sparkles from a Fornace? The want of the knowledge of these, makes many a Christian when they look back at night, see little to repent of, which if they marked, they might find: This is the Reason why civil persons be not humbled, even because they take no knowledge of these thoughts, whereof they have thousands on the Lord's day, in the times of Duties, and against every Commandment, whereof they take no knowledge, or scarce of one of twenty; and those whereof they take knowledge, they think to be no sins, as long as they break not out into words and actions. Thought is free, as the world thinks, and judged at no Bar, pay no Tribute: True, not in men's Courts, because they cannot know them, but before God they are and will be called in question, who knows the thoughts, and requires to be loved with the whole heart.

4. This sets out the wonderful patience and abundant mercy of God, that upon our repentance pardons so many thoughts.

5. Its our duty to prevent them to the uttermost of our power; and to this purpose we must labor, 1. For the Spirit of God to be more and more abundant in us, to mortify this corrupt nature of ours, that so this root being more and more killed, may send forth fewer shoots; this brand more and more quenched, may send forth the fewer sparkles. 2. To be ever doing some good, to be in our Calling or something answerable thereto; for if we be idle, the mind will be ranging: An idle person must needs have a corrupt heart, swarming with ill thoughts, for if the mind be not occupied about good, it will be about evil; its like Quicksilver, ever stirring: if we be riding, working alone, walking, waking in our beds, let our minds be on some good: And in duties we must keep our minds earnestly bent thereto, that being full already, there may be no place of by-thoughts; as when a vessel is full, no more can be poured in: Let's covenant with our eyes and ears, that they let in no ill thoughts, especially in holy duties, and on the Lord's-day, shut up all windows and doors; so in praying, whether conceived, or read by ourselves, or heard of another, our hearts must be set thereon, that to every Petition they may say, Amen. So in hearing the Word, we must be earnestly bent, and fix our eyes on the Preacher; and for the Lord's-day, be wholly in doing good, and that earnestly: In the time of the Sacraments both join with the Prayers then used, and withal, have holy thoughts by way of preparation, and in the mean time have holy meditations about the matter present, as long as we can, then join in singing; it must needs be a weary toil to them that cannot. 3. To pray earnestly to God for his assistance, but labor what we can, all will not be prevented; therefore must we grieve for those that come, casting them out, and that speedily: They are as a flock of birds, that we cannot let from hovering over our heads, but may hinder from lighting on our heads; if we nip them betimes, then we prevent evil actions: The worst action was at first a thought, which if it had then been resisted and cast out, would not have proved so deadly, as we now find by woeful experience; for want of this, sin grows from one degree to another, till it be ripe: If we thus resist and cast them out, though they be our sins, God will not impute them, but pardon them in Christ, and this may comfort us; but yet because it were best not to be troubled with them, or commit them at all, we should even long to be with God, when having laid down our bodies, we shall be wholly freed from them: But in the mean time, let us thank God in Christ Jesus, and say, Its not I, but sin that dwelleth in me; when we do to the uttermost of our power prevent them, and those we cannot, yet we resist earnestly: The world make little account of thoughts, but let them fly out, and the heart range whither it will, whether on the Lord's day, or at other times when duties are performed; and no marvel, for they make no conscience either of their words or actions, even on the Lord's-day: But they shall one day be called before a Judge that knows them all, and made them without them, who will condemn them for them.

Which fight against the soul: The first Reason, and that of greatest force; that which fighteth against our principal part, we had need resist manfully, but thus do fleshly lusts: for 1. They hinder the [ 1] good thoughts we should have instead of them, and so make us do duties untowardly. 2. They egg and entice us to evil, and steal away our hearts from God and his obedience; as an Adulterer enticeth [ 2] and draweth a man's wife out of her husbands company, so do these draw us from God; and so pollute our souls, which made the Apostle to complain, That they rebelled against the law of his mind, and led him captive, he was yoked, and made to do the evil he would not, and so on [ 3] the contrary. 3. They fight against the peace of our Consciences, for these make us guilty, and so hinder our quiet; for as well-doing [ 4] breeds peace, so evil-doings disquiet. 4. They seek indeed the ruin and destruction of the soul, for the wages of the least of these is death: These not resisted, or not repented of, will surely cause damnation, and these in themselves deserve no less.

1. How ought we then to watch against these with all diligence, as they keep watch that be besieged by Enemies?

2. Take away from them all means of nourishment, and starve them, as besiegers do by their besieged adversaries.

3. Mortify them all we can, else they will destroy us: If we live after the flesh, we shall die; It will not spare us, we therefore must not spare it, we must admit of no reconciliation, no ransom; this is holy and lawful revenge: But contrarily, there are not a few Christians 1. Which do not watch against their lusts and thoughts, but let them come and go at their pleasure, and take little or no notice of them, or not as though they sought their destruction; nay, how few once regard their thoughts, especially such as have no consent? How many come and go, and no account taken of them? 2. Which rather minister mat • er to their lusts for their nourishment, as to their pride, to anger, to wandering thoughts, by letting their eyes and ears be at liberty? 3. Which do not mortify them, nay, bear with them, and speak favorably of them, and not as if they were deadly Enemies? Oh, people little think of the danger of these lusts, else they would otherwise do! If any lie in wait to hurt us in our bodies, we watch to resist them, and its wisdom; or if any come to rob us, we cry out, Oh, he seeks to rob me and get away my goods; or if one should sue us for part of our Land, What a stir and opposition do we make? What a madness is it then, that these which fight against our souls, we suffer to go in and out at their pleasure without any check, entertaining them rather as friends then enemies? If one should strike at our leg, we would fence it if we could, but if he drive at our head, then much more; If one would thrust us into the arm, we would avoid all we can, but if he go about to stab us at the heart, then much more; so should we most of all for our souls: These lusts pretend friendship, but they are Enemies, fighting Enemies, an Host (as the word imports) against our souls: O let us be wiser, and deal with them as deadly Enemies! O our fault herein! If some come and tell us, this night some be pointed to rob us, or there is one lies in our field armed, threatening to kill us as we come that way: O I thank you good Neighbor, say we, that you would tell me, I shall love you while I live; but if any come and tell us of a Lust, Pride, Covetousness, Hastiness that is in us, he had need behave himself wisely in the doing of it, that shall have any thanks for his labor, nay, not one of many but will take it ill, and snuff, and think the worse of him: O what folly is this to bear with such deadly foes!

4. If these inward lusts fight against the soul, if these ill thoughts, yea the least of them be enemies to the soul, and must be resisted, What then do the ugly sins and abominable speeches and actions of the wicked? These wound and pierce the soul most deeply; their Oaths, Cursing, Drunkenness, Prophanation of the Sabbath, Whoredom, Oppression, Lying, gash the soul most fearfully, and kill it at last eternally: What mad people then be most of the World, which love and live in the practice of these, thus murthering their own souls? As the man that was possessed of a Devil broke all fetters, so do these; kept among the graves, so do these in Alehouses; cut himself with sharp stones, so do these with ugly sins: If a man seek to make away himself, stab himself, or cut his own throat, we say, He is beside himself, its time to bind him; when the World therefore gash themselves, and stab themselves with their vile sins, are they not mad, yea so much more then the others, as the soul is better then the body?

As strangers and pilgrims,] The second Reason. Hereby are meant such as are out of their own house, out of their own Nation▪ which he speaks not because they were out of Canaan, and dispersed in other countries (in that sense he called them Strangers in the former Chapter) not in a worldly, but in a Spiritualsence, namely, in respect of the Kingdom of Heaven, which was their Country, and from which, wandering here in this world, they were absent. Hence Note, that

All God's Servants and Believers are Pilgrims here in this world; This is not their Country, They have a far more excellent one that they are going to: Thus the Patriarchs counted themselves, and thus David; They are not of this World, Here they have no continuing City, They look for a building made without hands, They are Passengers going through a strange Country where they be not known: Here is but the beginning of their happiness, which they have mingled with much sorrow, but they have a fullness of happiness prepared, where they shall rest forever without sin and sorrow, in the perfect fruition of all that's good. True, the wicked shall not tarry here ever, neither yet can they not be called Strangers here, because they have no better country nor place, for they shall go to Hell: Here therefore is all their hope, all the good that ever they shall have, that which followeth is fearful: Therefore no man needs envy at the prosperity of the wicked, their's that have most, seeing they have all here they are like to have: But God's Servants after they have waded through this world, they shall come home, where they shall be with their Father and all their Brethren and Sisters in all happiness, and more then can be uttered.

If we be strangers in this world, and Heaven our country, then our duty is to behave ourselves so as strangers, for so do all true Citizens of Heaven walk in some measure: Many lay claim to Heaven, having no right thereto, as by their very walking in this world may appear. To discern the one from the other, consider these Notes:

1. A Pilgrim follows not the fashion of the Country he is in, [ 1] nor runs after everything he sees other do; He observes some ride to Markets and Fairs, some running to Plays, others sitting in Alehouses drunk, others running to Bear-baiting, Bull-baiting, and the like; he regards none of them, but keeping his own Country fashion, goes on his way homewards; and if he happen to be drawn away by the sight of them, and linger a while, he repents himself, and saith, What a fool was I? I have cast myself behind; so do God's Servants, they follow not the evil guises and manners of this world: The world swear, contemn the Word, and Ministers thereof, profane the Sabbath, Rail, Curse, Whore, be Drunk, Backbite, Cozen, Dissemble, Lye, be Proud, and the like; these they will none of: These be proper to the men of this world, we may not meddle with these; and this is the Reason in the Text, We must abstain from fleshly lusts: Why? These be for worldlings of this world to follow, we that are Spiritual may not follow fleshly lusts, but leave them to them that be but flesh; but our conversation must be Spiritual, Holy, according to the Laws of our Country, Zealous, Fervent, Pure, Chaste, Innocent, Merciful, Patient, Godly, and the like; To Love, Fear, Trust in God, Worship him, Delight in his Word and Saints, These be the fashions of Heaven our Country; therefore these we must follow, and so the Gospel teacheth us to live.

[ 2] 2. A stranger lays not out his stock on House and Land, but trafficks in things transportable, that he can send home before, and carry out of the Country with him into his own: It were no wisdom to lay it out and spend his time about things he must leave behind him: So the true Christian Pilgrim, he spends not his time, nor sets his heart on things of this world, all which he must leave behind, but trades in Grace, and purchaseth Pearls of Knowledge, Faith, Repentance, Patience, Peace, Joy, and the like, and Trafficks in the fruits of Faith, his good works, which he sends before him into his Country, and in such Graces as he shall carry with him: Oh, how many have taken much pains for belly, and back, and earth, but never prized the Pearl with the wise Merchant, nor the means how to come by it? These have the portion here.

[ 3] 3. Pilgrims will take and use all that may further them in their journey, as their Meat, Drink, Sleep, and whatsoever else; but what would hinder them, they cast away, or meddle not with: So a true Christian useth all that will help him in his journey, the Word, Sacraments, Prayer, and all such Spiritual Repasts, good Company, and such baitings and refreshings as God offers him in his way; as for worldly cares, or whatsoever presseth down, he avoids, as all sin which hinders in the way: He takes the benefit of the things of this life indeed, but sets not his heart on them, neither overloads himself with worldly businesses and cares, which might hinder him from good duties, or a right performance of them, much less that make him run into evil: For a man then goes on his journey to Heaven, when he awakes with God in the morning, as soon as it is convenient goes to Prayer, then to his calling in Faith, and through the day neglects no Spiritual duty, much less runs into evil of any kind, but walks on uprightly, and with a good conscience useth the world as if he used it not: Such as regard not these, have no meaning to come to Heaven; For how should they come there? As men cannot go on in the earthly way without baits and refreshings, so neither the heavenly without these: They overload themselves so with worldly business and cares, that they cannot go one step towards Heaven. O how simply do many Christians walk in these days of Peace, not hasting at all to Heaven! for if they did, they would not take such loads on their shoulders, as make them go so stooping and staggering, as they can scarce go a right step all day long.

4. Pilgrims travelling towards their Country, will be asking the [ 4] way, and desirous to know marks and notes, whereby they may know when they are in their way, upon the view whereof they are very glad.

So Christians that mind to go to Heaven indeed, will be asking the way there: They will go to godly Ministers, and experienced Christians, and ask how they might know the way, and whether they be in the way, and then finding these and these marks in them; as, an hatred of all sin, a true desire in all things to please God, seeking God in secret, as well as openly, with a true love to God, his people and Word, they are not a little glad, but rejoice therein above all riches: O how many deceive themselves, The way to heaven is straight, and few find it: Most never ask the way, but go on at a venture; if they be in the way, so it is, if not, they shall shift as well as others; and most please themselves that they are in, without asking the way, as if it were a very hard matter to miss the way to Heaven, and which but few do miss.

5. Pilgrims will in a long dangerous way, through a Wilderness, [ 5] where the path is narrow, where there are many by paths, little company to beat the path, and dangerous for wild beasts, not only be asking the way, but because they know themselves apt to go astray (though they fare the harder) have and hire a guide continually to go along with them in the way, to be sure that they may not lose any time, or grieve themselves by going out of the way at all, if it may be: So will every wise Christian besides asking, get a continual guide, which is the Word of God, to go along with him, to direct him in every particular through the day, yea his whole life: This David desired, and therefore did so often study and meditate in the statutes of God, That they might be a light to his paths, and a lanthorn to his feet, and his Counselors: This therefore we must read, hear, study, that it may dwell plentifully in our hearts, in all wisdom, that we step not awry for want of knowledge, or knowing the way, go contrary to our guides direction: we cannot in every particular action and our dealings go and ask counsel, therefore we must have the guide and counselor within us, to teach us to Buy, Sell, Let, Hire, to deal with our Neighbors in Peace, Equity, Mercy, Truth: Therefore David prays, Lead me in thy way, O Lord, and let thy good Spirit lead me into the Land of righteousness; as one that would not go a step, but as he was led by God's Word and Spirit. The common sort therefore that dare do anything, and never look for guide, hereby show whether they are going: God's Servants also herein are wonderfully to blame, that sometimes for want of knowledge, sometimes for want of care, go grossly out of their way; one step in the way, another out; in some things like Christians, in some things like worldlings; some actions good, some nothing less, When will such come to their journeys end? What travelling is this, backward and forward, and then backward again?

[ 6] 6. A Pilgrim, if he be told he is out of the way is glad, being grieved at his mistaking and loss of time, and returns with speed, and thanks him that told him; so also must Christians in their journey to Heaven: They that cannot at all endure to be admonished, nor haste to amend, are not in their way.

[ 7] 7. Pilgrims make much of their Fellow-travellers and Countrymen; if any be out of the way, they call them in again; if any faint, they stick to him and rub him, and with the Aqua vitae bottle that they carry along with them for such purposes, they comfort him, and go not from him, and leave him behind them; they also cheer up, and encourage one another, What cheer my masters? go we merrily? &c. So do true Christian Pilgrims, they love all that set their faces to Heaven-ward with them, they call in any wandering out of the way; If any be afflicted in Conscience for sin, or in Body, or otherwise with any cross, or hath met with hard measure from the world, and begins to be discouraged, when Landlord or some great men frown, or is fallen into some troubles, they encourage and hearten him with words of gracious consolation out of the Word, the Aqua vitae of God's promises; But the world cannot abide them that go that way.

Its a great fault in Christians that they walk no more Pilgrim-like, love not one another, are not able or careful to admonish others, but let one another alone till the wicked cry out on them and the Gospel; and for Consolation, few are able, few careful to look thereto. The rich encourage not the poor, one heartens not on another, but every man goes by himself, and so are the weaker; as when the Brands are plucked one from another, the heat departs: O we should cleave together as Burs, for we have both Devil and World against us!

[ 8] 8. A Pilgrim bears his troubles quietly, looking for no other whilst he is thus from home; though he be stopped here, stocked there, mocked at as he goes, yet he comforts himself with this, that he shall ere long be in his own Country where he is known, and loved, and shall meet with no more such, but all good usage that his heart can desire; So true Christians bear their troubles patiently, if from the hand of God, or for his sake, sickness, losses, crosses, they look for no other in this vale and Pilgrimage: This comforts them that they shall one day come to Heaven, their resting place, where they shall live with God in all blessedness forever; and if other troubles come one after another, they think them no other then they made account of, its God's wisdom that it should be thus, that Heaven might be the sweeter, we might long the more for it, and be weaned from hence: If an Englishman should be highly advanced in a strange Country, he would the sooner forget his own; but in trouble, longs for his own, and is so glad of it, as many Soldiers having met with much hardness in other Countries have fallen flat, when they arrived and set first foot in England again, and kissed the very ground, with O welcome sweet England! If Christians meet with hard measure from the world, they bear out in hope of Heaven; If they were of the world, the world would love them: They will not deny, but confess Christ, here suffer for him, that hereafter they may reign with him: Thus did the Prophets, Thus did the Apostles suffer; Therefore for those that being put to, and in danger of displeasure, or trouble, flinch, join with the world, and give over, they be no Pilgrims, they mean not Heaven in good earnest, for if they did, they would not lose it for a few troubles: Its therefore a sign they doubt whether they have any resting place or country provided for them or not, for else they would not lose it, and men cannot have Heaven both here and hereafter: But the true Pilgrim is confident he undergoes troubles constantly and boldly, as knowing that he hath a country which will pay for all.

9. A Pilgrim longs to be at home; So doth and must every true [ 9] Christian; we are taught to pray, Thy Kingdom come; and the Church prayeth, Come Lord Jesus; & St. Paul, I desire to be dissolved, and to be with Christ; and old Simeon, Lord now lettest thou thy Servant depart in peace: Then they shall be free from sin, from sorrow, shall be with God in perfect happiness forever: O if we were in Heaven but one minute, we would not be here again to have everyone a Kingdom; nay, if we knew what Heaven were, and that it were for us, we would be sick till we came at it.

The best and precisest are not of this mind for ought I see, but if they be sick they send for the Physician.

We may, nay dare do no other, though we were never so willing to die, we may not break the Lord's prison by doing any ill to our selves, or neglecting any good to ourselves, or the use of any lawful means; If he set open the door, then we may go out, but not break away, but be content so long here to stay, as God shall see meet: The world cannot abide to think of death, or of the day of Judgment, would buy them off, yea but to be deferred, with much money, an ill sign; nay, many of God's Servants be much to blame, some so addicted to the world, as not willing to part with it: O ye be of little faith! Its base that anything here should take up our affections from longing to be with our true Inheritance: Nay, thus some Christians are held lingering indeed, and that for wife and children's sake especially; namely, to see them brought up, and kept from evil courses, seeing often the contrary, through the want of Parents, the wrack of many children.

As for the most part, this argueth weakness of faith in God's providence, especially if their desire be excessive, for God can provide for them without us; moderately to desire life for this cause, or only to do God some other service, is tolerable; always provided, that it be the love of nothing here below that detaineth our affections, but that we so esteem of the world, and all that is in it, as we see no cause in it, why it should take up our hearts, and make us linger here: The causes that should make us desire to be hence, should be sin, and the desire to be with God; sin to chase us hence, and the love of God and Heaven, the excellency of that place and state should allure us thither: Some desire to be gone, but its most ignorantly and desperately, for its only because they be in trouble, full of pain, have many crosses: Thus many make away with themselves, others impatiently wish to be gone; poor mad fools, not knowing what is a coming, only looking to be eased of the present grief: O our poor folly also, and the earthliness of many of God's people that are not wearied hence by sin, and by their corrupt nature, and continual spring of sin, that they cannot be rid of, but annoys them daily and continually! Therefore God is pleased to send them sorrows and pains, and with a week or fortnights pain, they are made willing to die, that were not so before: A great fault of sundry Christians that have their hands and heads so full of business, as they cannot desire to be gone, nay, had need of a twelve-months warning to set their matters right: This is not Pilgrim-like, they may hap not have a week; therefore so walk, as you may ever be willing to be gone, and be ever of this mind, that to be gone is most happy, and most to be desired.

[ 10] 10. Pilgrims, the nearer their Journeys end, they are the gladder; So ought Christians that have passed many years and are grown old, to thank God highly that now their salvation is nearer then when they first believed it, & that they would not their time were to begin again, and that they were young again, &c. but thank God they draw nearer the shore, where they shall arrive at the Haven of rest: Ancient Christians near their end, have this advantage, that they have almost past the Pikes; young ones know not what remaineth for them; yea, every day a Christian at night should thank God, that hath brought him safely one days journey nearer his end then in the morning: Many think they grow old too soon, too fast; if they could make their years stand still as Joshua 's Sun, they would be glad.

Verse 12.

Having your conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works which they shall behold, glorify God in the day of visitation.

VNto the former Exhortation of purging the heart, he adds this, of looking to our outward behavior and conversation among men; namely, that it be honest, good, godly, and every way such as may not only not be offensive, but may be of good example, yea to the very wicked, that though for a time they speak evil of us (as our nature is to do of everyone that differs from us, thinking our own courses still to be best) yet at last they looking more narrowly, and seeing our constancy in well-doing, may be enforced to think well of us; and whensoever God shall touch their hearts with his grace, they may glorify God, and say, This is the only true way of worshiping God, and thank God for it, and all the means that have brought them to the sight of it.

The parts are two, 1. The Exhortation. 2. The Reasons thereof. The Exhortation is to godly life, and that is enlarged by the circumstance of persons or company, before whom, namely the Gentiles, that is, the Idolatrous, Wicked, and Unbelieving. The Reasons, 1. That they may be prepared to their conversion, by beholding our good life, which is set forth by the contrary in former time, namely, their speaking ill of us. 2. That they may glorify God, which is set out by the time, namely, when God shall please particularly and in a special manner to bestow his grace upon them, so that by our innocent godly life led among the wicked, we shall provide for our own credit, their good, and God's glory, which is the thing we should chiefly aim at in all our actions.

Here observe we first our Apostles order: He begins at the right end; as a wise Builder he lays a good Foundation, then builds on it; as a skillful Surgeon he first purgeth out dead flesh, then heals; which else would heal, and break out again.

Reformation (if ever if be good) must begin at the heart: No man can have a good conversation whose heart is Unregenerate, and Unsanctified, for from the heart proceeds the life; if sin and lusts be nourished there, they will break out as fire hid in straw or dry wood; for our bodies are as apt to execute, as our hearts to broach evil: For one to purge the Channels, and leave the Fountain foul, were to lose his labor; for one also to pull off the tops of the weeds, and leave the roots still, were to no purpose: The heart must be washen, kept, cleansed from inward lusts, else no godly life.

1. This confutes the Papists that talk of good conversation, and yet regard not the heart, either seek after true justifying faith whereby to purge the same.

2. This shows and rebukes the folly of those that think to frame a good life as civil persons, and yet never knew the corruptions of their hearts, nor what Faith means that purifieth the heart, nor make Conscience of their inward lusts: Hence it is, that they shamefully deceive themselves, especially in the first Table, and in the sight of a true Christian, that can tell what belongs to good conversation. Numbers think upon occasion they will never do as they have done, but promise great amendment; as upon hearing something out of the Word, or after some affliction, or after they have been ashamed with some sin, O they will do thus and thus, who alas never labor with their heart; Some say, Give me but a shilling from you, and I will never come at such a place, never game more, &c. but alas, its not so soon done as said: They dig not deep enough, they work not under ground, the heart's let alone all this while; they think to cut off the sprouts, but while the root is whole, they shoot our again. Many at variance are made friends, and promise, and think for the present so to continue, yet not conscionably looking to the beginning and root, Pride, Self-love, Wrath, and such lusts, but suffering them to abide there still, alas they break out again presently: Our Savior saith, He that is angry with his brother unadvisedly, shall be in danger of the judgment, &c. Hence comes Racha (fool) and murder; now if a man think to keep his hand from murder, and his tongue from Racha, and such distempered speeches, and yet suffer wrath in his heart uncontrolled, unrepented, and unpurged, the other will break out. Hence is it, that many make such fair promises, but perform nothing nay while together, because they have not the grace to seek the washing of their heart from all sin.

3. It teacheth Christians to be much occupied in searching and knowing their hearts, and the corruptions and lusts thereof, and still be purging out of these, so shall we do much work at once; else though we covenant not to be so worldly, &c. as before, yet if the root of Covetousness, Unbelief and Pride be let alone, we will to it again: So if one should say, I will not break out, but live peaceably with my family and neighbors, yet if high mindedness and anger continue, we shall be deceived, and shame ourselves; and thus do many Christians.

Having your conversation honest, &c.] This is all one with that of St. Paul, To live holily, righteously, and soberly. So that

Its not enough that we have or pretend to have a good heart and pure conscience, but we must also have a good conversation outwardly; we must not only approve ourselves before God and Angels, but also before men; we must have a good outside, as well as a good inside; we must so walk, as men may see by our actions, speeches, and our whole behavior, that we be the servants of God, and mind to go to Heaven: Thus walked Abraham, Job, Zacharias, Elizabeth, with others; we must thus walk both for the winning of others on, and for the good report which we should be careful to procure to our selves, it being better then much silver: not that we must do good Pharisaically for the speech and praise of men only, which is base and hypocritical, for we are first to aim at God's glory; yet we may desire also so to live, as we may give good example, and get good report while we live, and a good memorial when we die; and again, God will be served both in body and soul, as we look to be glorified in both.

1. This stoppeth the mouths of carnal men, that being dealt with for faults in their conversation, either ill done, or good not done, they straight rid themselves with this answer, and blind them that deal with them that they cannot see to take them as they think, O we have as good an heart as you or any, and God knows my heart, and I have a good conscience, God knows all, and he shall be my judge; yea, he will indeed so be, and that too soon, except thy conversation be better: for deceive not thyself by thinking thy heart is good, which affords an ill conversation, a merciful heart, that hath a niggardly hand, a chaste heart, that hath a wanton tongue and behavior, a godly heart, that can profanely spend the Sabbath in worldly matters: But what if one should grant your heart were good, is that sufficient? Is it not meet your hand and whole conversation were so? Did not he that made that which is within, make that which is without also? Numbers care little for their conversation, are not over nice and curious about that; so that they be none of the worst, they think their condition good enough.

2. This rebukes those that blame men, and reproach them for their profession of Religion, O you are of these Professors! O what a wretch art thou, that darest control another man's, nay God's servant, for doing his masters Commandments? Hath not he enjoined us, that our light should shine, and that we should confess him in our several places? If thou beest not also a Professor, be it known to thee, the Lord will one day profess he never knew thee, and bid thee depart as a worker of iniquity: And what dost thou profess thyself, that railest on him for professing himself the servant of God? The servant of the Devil, and one of the Malignant company, the son of the Bondwoman, even persecuting the children of the Promise, therefore one that shall never be heir with them, but shall one day wish to be shrouded under any of them, but shall not be able: And what is his fault? he is a Professor; The Apostle saith, They profess they know God, this he blames not, and take heed thou dost not; but the latter part, By works they deny him, blame that if thou knowest it; Having a show of godliness, this is praise-worthy, and every man must have it; But have denied the power of it, if thou know this, blame it; but I would wish you to take heed that you meddle not with their Profession, to discourage them from it.

Conversation] Not some few actions where and when they list, but our whole conversation must be good, in one thing as in another suitably: We must have respect to all God's Commandments, else shall we be confounded; God spake all as well as some, and so joined them together, that they may not be broken asunder: God can abide no halving, though the Devil be so reasonable and mannerly; Whatsoever we do in word or deed, must all be done to his praise: This includes our general and particular callings, duties of the first and second Table, all places, all times to serve God in holiness and righteousness all the days of our life.

This rebukes those that would be counted honest men, and yet do but what they list: Some will yield in all great matters, but in some small things as they take them; as when they say, By their Faith and Troth, they must be born with, especially if true; so a game or two at Tables or Cards, and if it be on the Lord's-day, in company of their equals, especially of their betters, talk thereon of worldly businesses at their pleasure, But he that breaks the least Commandment, shall be little counted in the Kingdom of Heaven: Some again will yield in little things, the Word shall so far prevail with them, but in some great beloved sin, they will not, as Herod; Some cry out against Covetousness, and be Proud and Masterful; and so on the contrary, Some seem very devout and forward in the first Table, and make little conscience of the second Table; Some in their Shops and Dealings deceitful, hollow, and unjust; Some in the state of servants, that show some forwardness to good duties, hearing, good company, and the like, who yet fail exceedingly in the duty of subjection, diligence, trustiness, and the like; Some profess the like also, and men say, they be honest persons of good gifts, but they follow no calling, borrow here and there, and never mean to pay, deal hardly with poor work-folks, &c. A man must show his Religion in his particular calling: no man is a good man, that is not a good Minister; if he be a Minister, so a Magistrate, Father, Husband, Dealer: Some contrarily seem very smooth in the duties of the second Table, and yet have no savor of the first; as 1. Papists, which are professed Idolaters, and make no conscience of an Oath, nor of the Sanctification of the Lord's-day, who yet keep a good house, and seem merciful and liberal, which yet they do corruptly to merit by; and hence they get the commendation of a company of carnal people, that measure all by the belly, and can look no further: Its not possible for an absolute Papist, to be an absolute Christian. 2. Our civil persons that give men their due, but God can have no part of his in any Spiritual performance of duty, either on the week days or Sabbath days: Let all that know its thus with them, know themselves but hypocrites, and let them halt no longer, but if God be God, serve him altogether, and let him be whole, and not either quarter or half-master, yet many men be good at plots: Would we like in our field to have here a taste and there, and a great breadth after nothing? No, but to stand so as we may spread a sheet and receive the fruit; when men's obedience comes by fits, such aguish obedience God's likes not: But if we would approve ourselves sound, and have true peace, let there be some proportion between our actions; not some very forward, some quite another way; in some things hot, in some as cold as ice; else like Nebuchadnezzar's Image, Gold, Silver, Brass, Iron, Clay, these things hang not together; lets not be hot and cold, but the same in prosperity, adversity, at home, abroad, in all companies, and the like.

Among the Gentiles] That is, the wicked; Where note, That

Its our duty not only to live godly among the godly, but even among the wicked so to do; we must not follow a multitude to do evil, but shine among a naughty and crooked nation; we must not be made crooked by them, if we can straighten them, so it is: If we see any go crooked or halt, we will notwithstanding go as straight as we can, and not go crookedly as they: This is a commendation of Lot, That he continued just in that filthy City; so of Noah, that when its said, That all flesh had corrupted their ways, yet he was found Righteous, when they were in security, he continued in zealous worshipping of God, and sincerity of life; so of Job, That even in the Land of UZ he feared God, and eschewed evil: It had been no such matter to have lived well in Abraham's or Jacob's Family, but in such places a great mastery, and yet required of us: God hath appointed we should live among the wicked; though some places be worse then some (lets choose the best we can) yea, even the very bad ones God will have his people, 1. That his power in gathering and keeping them may be seen. 2. That their Faith and Patience might be proved, and exercised, and increased. 3. That they might convert the ungodly, as through God's mercy it falls out sometimes, or if not, condemn them, as Noah condemned the old world: In such places we must walk squarely, as Abraham; and as the fishes retain their fresh taste, though they live in salt waters, so must we our goodness in bad places, and among them that are set on evil. True, its no easy thing with the cruel to live mercifully, with the hurtful to live helpfully, with the profane to live holily, yet it is to be attained unto, and we must labor for it.

1. This rebukes such Monks and Friars, as severing themselves from all company (because they would not be tainted nor troubled with men's ill manners) betake themselves to a solitary, Hermits life. Truly, if a man were only born for himself, it were a good, wise, and safe way, though not most praise-worthy; But we are not born for ourselves, but for our Parents, Country, God's Church, therefore we are not to m • w up ourselves: Besides, its no such mastery for a man to avoid all occasions, as to live among occasions, and not be tainted with them; but let men seek no occasions, but those that they must necessarily meet withal, and yet not be hurt by them, this is most worthy: Its not so much commendation for a man to fly from his Adversary, as to encounter and overcome him, or come away unhurt.

2. It rebukes those that be for all companies: In good company they will be sober, in ill as the company is, drunk with their friends for company, will swear with swearers, lie also and dissemble when they be with such, so thinking that they may hold with the Hare, and run with the Hound; like the Chameleon they change themselves into all colors, but these are none of God's honest men, they are not for his turn, as if he were not the God of all places and times; let such know they have rotten and unsanctified hearts.

Q. But how should a man do to live well among such?

A. As they that live where the Plague is, take and use preservatives; So must we daily pray to God next our heart to keep us in a continual hatred of sin, considering often of the happiness of them that hold out: Think of Noah, Lot, Abraham, and their commendation; observe the judgments that fall upon bad men, and think what will be hereafter. Again, avoid private familiarity with them, be kind to all, but familiar with no open bad man; we cannot touch pitch, and not be defiled, walk on coals, and not be burnt; for so we shall be brought either to like their manners, or at least cooled in our goodness; let them not breath on us, from them there's great danger of infection. Lastly, mourn even for their sins as Lot.

3. It rebukes such Christians as living among such, walk not so holily as they should, but if they do not approve of, yet consent to their bad behavior, without dislike, especially being with their betters: But he that is not with me, is against me, and though often we cannot do good as we would, no nor stop evil, yet at least let our righteous souls always grieve thereat, yea, and as much as may be show our dislike, by hasting out of the company, and silence if we may not speak, and if we be asked our minds, lets speak, though wisely and humbly; lets not dare to turn our backs upon God and his cause, for any mortal man's sake, whether our Landlords, betters, or otherwise; lets come as little in such dangerous places as may be, but being there, lets take heed we deny not our Master with Peter; and hear goodness, or God's Servants railed on, or slandered, and we consent, or not show our dislike.

4. If God would have us live well among the wicked, what would he then in the midst of all good means? what then is their sin, and where shall they appear that break out, and live badly in the midst of the means of good, the Ministry of the Word, good company, and the like, wherewith they are shoared up on every side? what would these do, if they were far from such means?

5. It rebukes those that professing Religion more then ordinarily, yet remember not with whom they live, but as if they were only among the good, which would hide all their frailties, or interpret them to the best, not as if they were among the wicked, that seek occasion against God's Servants, Canaanites and Perezites that desire no better booty then the fall of a Professor, that not regarding this nor the Gospel, by their careless and ill life, and the bad actions they break into, set open the mouths of ill men, not upon themselves, that were the less, but upon the holy Gospel of the Lord Jesus; for that they will fly upon straight, when alas the Gospel is not in fault: the contrary was in Abraham, Woe be to the world, because of offenses, but especially, woe to them by whom they come: For hereby the good are grieved, the weak hindered, the wicked strengthened in their dislike of the Gospel, and some of whom there might be some good hoped, by this means held off: O you that have thus done, thus hurt, repent heartily, and labor to make amends; and you that are as yet free, pray God that ye may never live to that day (if it be his blessed will) wherein ye should shame yourselves, blemish the Gospel, and grieve the rest of God's faithful Servants; but that living and dying, ye may credit it.

That whereas they speak against you as evil doers,] Now follow the Reasons to provoke to godly life; 1. We shall cause the wicked to speak well of us, and of the Gospel of God, yea, though they have spoken ill of us and it before, yet upon a serious consideration of our innocent and constant conversation, they will change their minds. 2. They shall by that means be brought to glorify God, and both like, and speak well of the truth, which they shall then do, when God shall graciously visit their hearts, and work by his Word and Spirit true conversion in them; then being prepared before by our good life, they shall be made to glorify God for his truth, and for us, and for opening their eyes, and moving their hearts to embrace it: Forcible Reasons. We shall by our constancy in a good life, 1. Provide well for our own credit, the credit of the Gospel, and the wicked's conversion. 2. Which is the main, we shall provide for the glory of God.

In the first place is set down the nature, disposition, and practice of the wicked towards God's children; as they speak evil of the truth of God and Religion, so do they of those that truly profess the same: Its in men's nature to mislike all that be of another Religion and Practice then themselves, for such is our inb • ed pride, we think best of ourselves and our own Religion, and all others to be in error, and to be deceived: The Crow thinks her own bird the farest; But though men mislike all differing Opinions, yet none so much as the truth, that we naturally hate; as black, blew, and green differ, yet not so much as black and white which are opposite; so wicked ones hate the truth especially, for that is our nature to do, and the more sincere any is in professing the truth, the more the wicked naturally hate him; Thus have God's children ever been ill spoken off: Ishmael mocketh Isaac, as his brood yet do: Elias was reputed, A troubler of Israel; One of the children of the Prophets counted a mad fellow: Micaiah smitten on the mouth, as one that spake without God: Jeremiah, with them is as one that raveth, and fit to be put in the stocks; yea, they speak ill of the truth and goodness itself: The Jews were accused for nothing but doing that which God required, and Cyrus had permitted; namely, to build the City and Temple, wherein to worship and serve God; and they were a poor contemptible company in the others eyes: So we read of them that called the Gospel Heresy; sore eyes cannot abide the light: Thus was our Savior Christ, the most innocent and blessed Son of God, reproached and spoken ill off, as if he had been a glutten, a winebibber, was a Samaritan, and had a Devil: So the Apostle Peter and the rest, were termed drunk; and Steven, that he had blasphemed God and Moses: They cannot endure the wrath of God, because it crosseth their humors and vile lusts which they set so much by, See Acts 17. 18. and 19. 13. and 19. 6. and 24. 5. To come down to the Primative Church, were they not most horribly slandered, as if they had been Cannibals, and lived of man's flesh, and eat their own children, That they met in caves in the night to worship, and that then the candles being put out, they committed filthiness promiscuously, without respect of Kindred, &c. and if any plague came, as that Tiber did overflow to great hurt, and that Nile did not overflow her banks as it used to do, or any the like, it was because of them, and by their means, thereupon they fell upon them, and killed them like Dogs: Thus have they used always to incense great persons against God's servants, with such false suggestions, and to make them odious to the common people: It hath ever since been the manner of the Church of Rome, which hath a mouth that speaketh blasphemies, to call the Truth, Error, and the Gospel, Heresy; and with them, we that profess it be all Heretics, cursed to Hell, and who should have nothing but fire and faggot if they could help it; and the sincerest Professors, and godliest men, they hate most, and have ever particularly devised horrible lies against the great men in the Church, whom God hath raised up to be hammers of their false Religion, and defenders of the Truth, as of Luther, Calvin, Beza, Junius, and others; so in the powder Treason, they had devised and purposed to spread it abroad by Proclamation (if their detestable villainy had taken effect) That the Puritans blew up the Parliament House, &c. Among ourselves also God's Truth and servants especially have enemies enough; and none that hate the faithful Ministers and Christians worse, then such as be in the bosom of the Church; How are they traduced, ill spoken of, railed on universally in great places, in mean places, on Alehouse-benches, where not? If they can find any fault of theirs, its that they rejoice in above anything, and they lie in wait for the same: If they can observe no sin, but understand of any infirmity, which yet they strive against daily, yet this shall be set abroad and increased, as some ugly thing, when themselves and theirs have many filthy sores running on them, horrible sins, which yet they account nothing: If any of themselves have never so many faults, if he have but a little odd good quality, as to be somewhat courteous, a Good housekeeper, and the like, O he shall be magnified as a right honest man indeed: If any of God's children have never so many graces, and but one infirmity, this shall be set on the tenters, all the other hidden: If they can know nothing, they will devise something; if not, yet if they do but hear anything flying, though never so unlikely, and from no ground, yet it goes for good wares with them, and is received; nay, though they turn their own vices into virtues, yet the virtues of God's servants they make vices, for want of other matter: If they be courageous in a stout cause, they be stout and stomackful; if they be patient and gentle, then they be blockish; if wise and prudent in handling their matters, crafty, subtle fellows; if diligent, very officious; if they take pains in the offices they be called to, they be busy fellow, meddlers, and trouble their neighbors; If they differ from others upon never so good ground, they be Scismaticks, Proud, Singular, Humerous, Giddy; If they dare not run with others into the same excess of riot, then precise fools, Puritans; Oh, we must have a new world made for you, you are so holy, a company of proud peevish fellows, &c.

1. Seeeing the wicked are so apt to speak evil, and lie so in the catch, we should give all diligence to look so to our ways, as we give them no just occasion so to do, but take away occasion from them that seek occasion (for is it time for us to be heedless, and our Enemies as it were lie in wait?) that they may look till their eyes dazzle, and they be weary of looking, ere they have that they would, and that if they speak ill of us, it may be unjustly, falsely, as none can escape their ill tongues, not our Savior Christ, innocence itself; therefore we may look for it, but let it be without cause; as Hypocrites, yet such as labor for sincerity; hating Hypocrisy, as troublers, yet such as seek the peace of Church and Common-wealth.

2. That we think it not strange to be ill spoken of; its the nature of the world thus to do, as for the birds to fly, and we must not be discouraged at it, and say, I have striven to do as well as I can, and yet I am ill spoken of, I cannot tell what to do, and so faint and melt as wax, as some do: O no, but let it be as a whetstone to sharpen you on more, as David said to Micol, I will yet be more vile; if spoken ill of falsely, study innocence the more; being thus used, thou art blessed: Thus were the Prophets served, thus Christ himself; And if they have called the master of the house Beelzebub, much more will they them of his household.

3. This might make men not too ready to believe reports, and think ill of men by and by upon flying reports, seeing the world are so apt to speak evil wrongfully, especially of God's children.

4. For them that be ill speakers of God's Servants, they cannot bear a worse badge, as ill a sign as can be of any; for if he be transl • ted from death to life that loves the Brethren, what then he that hates them? he is no true member of the Church, nor led by David's Spirit; but is of Ishmael's generation, and will be cast out as he; worse then Balaam, nay, of Satan's brood, who is the accuser of the brethren: How shall they escape the curse threatened, Isaiah 5. 20. Prov. 17. 15? The Lord hath prepared a day, when he will judge them of these things: Therefore if you will not join with them, yet cease to speak ill of them: The time will come when you would be glad to join with them, but it will be too late.

They may be your good works, &c.] These words show the inducement whereby we shall bring these ill speakers to think and speak well of us, and of God's truth, and so glorify him, namely, when they shall see us constant in good works. So that

The strongest defense of ourselves, or confutation of ill speakers, is not by words, but by good works; for the world will not much regard words, they think they be cheap, and themselves will speak any thing, and therefore think others will do so too, and what can words do while the works are not seen, or are contrary? Thus David confuted Saul, and quitted himself a good Subject: How? not by telling Saul he meant him no hurt (he might have said so as long as he would, it should never have been regarded) but by his good works, and innocence towards him, that he never sought his hurt, no not when he might, as when he cut off the skirt of his Rayment, and took the pot of water from his head; This made Saul say, Thou art more righteous then I, and for the time broke his heart: This often doth good, The constancy of men's carriage, overcomes them that have thought and spoken ill: Many are carried away easily to think and speak ill of God's Servants, that know not why, as upon false suggestions, that after having observed their lives, have changed their minds; as a Papist having heard that Junius had a cloven foot (as it was currant among them) coming to the sight of it, and that it was contrary, he began to suspect their Religion, and it was one means of his conversion therefrom.

This rebukes them, that being evil spoken of will take it very hotly, and by great words or protestations clear themselves, or shift, when it may be they are faulty, and give glorious speeches, when deeds answer not; and such as will be very angry, and rate others, even before company.

Now if it be a matter of great weight, and that the Gospel hear ill also, we may so do; but yet that is not all nor the most, we must confute them quietly by a good life, and by all contrary good conversation.

Which they shall behold,] Though the wicked will do no good works, yet they look we which profess Religion more zealously, should, and herein we are beholden to them: If any be forward in profession, the world looks they should be very innocent in life, and it ought so to be; and seeing not only God, Angels, and good men, look for good life, but even the very wicked, let's look to it, they may have that they look for, and see what will come of it.

Good works,] Here's occasion offered to speak of good works, but I cannot at large; consider we only briefly,

1. What good works are; namely, Things commanded of God, done by a Regenerate man in faith to the glory of God in our Neighbors good. 1. They must be things commanded; God's Word being our rule, and that which makes things good, what is forbidden then is vile, and what's of our own heads, what show soever it hath: Popish Religion stands most in such. 2. Done of a Regenerate man, For who can bring a clean thing out of that which is unclean? we had need look whether we be Regenerate, else we did never good in our lives, whether in thought, word, or deed. 3. In faith, not only of a man that hath faith, but in a particular faith, that that action is lawful and warrantable by the Word of God, let's look to ourselves, I doubt many run to those Games, and to Usury, which they have no warrant and Faith for. 4. The end whereat we must aim, must not be ourselves, nor our own merit, credit, profit, but God's glory in our neighbors good; and thus done, not only the duties of God's Worship, which indeed are principal, and duties done to our neighbors bodies and Souls, be good works, but even our eating and drinking, and following our calling are good works; though Papists make no good works, but such as maintain their Religion by gifts, and such as fill the belly.

2. How necessary they are: They are of absolute necessity to Salvation, the path to Heaven, yet not as causes of our Salvation and Justification before God, as the Papists hold, but effects of our Justification to declare the soundness of our Faith, and that we are persons justified. Papists cry out of us, That we renounce good works, profess liberty, and set open a flood-gate to sin, because we teach that works merit not; but we establish works better then they, even true good works: We dare not yet say they merit, for 1. They are not done by our own power. 2. They are but our bounden duty. 3. They are imperfect. 4. We are perfectly justified, before we can do any good work, for we are justified by the Righteousness of Christ, which is absolute and perfect, then follow good works to declare we be persons justified, by true Faith, apprehending the Righteousness of Christ; to declare our Election, our Faith to be living, our selves justified persons, and in the way to Heaven: And are they so necessary to Salvation? lets examine our lives; they that can witness to themselves before God, that they unfeignedly hate all evil, and love God and his Commandments, endeavoring in all things to be obedient thereunto, let them be of good comfort, its a sign of Election, a mark of true Faith, and one in Christ, and of one in the high-way to Heaven: Therefore rejoice what pains soever you have taken to come to this state, and proceed cheerfully: This way will bring you to Heaven, may comfort you in assurance of Faith.

Glorify God] That is, may change their minds to think well of you and of the Truth, be prepared to their Conversion, and when God shall work withal, break forth into his praise. Hence note, That

If we continue in innocence of life, we shall be the means that God shall be glorified, not only in ourselves by well-doing, but also that others shall so do, and so we shall prepare them to Conversion, and make them like the better of the Truth, and think they will be hearers too, and doers of God's will; whereas on the contrary, if we do contrary to our profession, we shall dishonor God doubly, both in ourselves, and move others so to do, and so set them further off from the Truth which be too far already, and make them speak evil thereof: O this ought to be the greatest spur to godliness that may be, we shall hereby win our neighbors soul, as it were, and provide well for God's glory, the two greatest things that can be next our own Soul, & the latter far above it: O who would not look to himself, when the Soul of our neighbor, and the glory of God lieth upon it, and the credit of the Gospel? so that the life of Christians is not a little to be regarded, but great things depend upon it; and what joy may we have of ourselves to live to win our Neighbors, and bring glory to God?

O this rebukes the wonderful fault and negligence of many Christians, that partly falling into foul things, partly yielding unto their own affections, are carried by their lusts, living as others, as froward, as proud, as hard, and worldly, some loose of promise, some idle, some living in everybody's debt, &c. do dishonor God, and beat others back from Religion! O if there were no more but the single dishonor to God, it were too much, considering what God hath done for us! but, Oh! when so many lies are upon us, that shall take hurt or good, what a fault is this to be careless? What a fearful thing is it to live to set men further off from Religion, or open their mouths against Religion? for they will not think ill or speak ill of you only, but they will fly upon the Gospel, and the name of God which is innocent: O therefore awaken yourselves: welfare Abraham, that knew well the Canaanites and Perizzites dwelt then in the Land, therefore walk the more watchfully. O beloved, if ever we took good, it was by the Gospel, and shall we thus require it? and do we profess God's holy name, and yet cause others to reproach it? O grievous!

In the day of visitation.] That is, when God shall in mercy look upon them, and work the grace of Conversion in their hearts (visitting here is taken in good part, as Luke 1. 68. Isa. 24. 21, 22. as elsewhere in an ill part, as Exod. 20. 5.) when God shall in his goodness turn his eye toward him that is in the snare of the Devil, and by his Word and Spirit work Conversion in his heart. Whence note,

1. That Conversion is the work of God: All men and Angels cannot change the heart of a man; its a work surpassing all Christ's miracles, and as great or greater then making the world of nothing, and we ourselves have no power, but lie dead in sins; no, all the means in the world cannot do it without God: but we go on and on in the Devils service, and hasten to destruction; and when we are thus going, God saith, I will go visit yonder poor creature, who will else perish. We are Patients, Convert thou me, and I shall be converted: No Minister, the best in the world, hath any power of himself; O see how they labor and sigh to do good to their own Wives and Children, and yet see no good thereof; they only save as the Lord's instruments, not otherwise.

Let them therefore which have felt this work, acknowledge God in it, and give him all the glory.

They that be yet without it, let them not defer it, as a small matter to the last, as if they could couvert themselves when they list, as most men's behavior is, but that they humbly seek it of God, in attending on his Ordinances appointed to that end.

2. That its God's great mercy to convert a sinner, Oh, its the greatest mercy that can be bestowed; a mercy to be delivered from sickness into health, from Prison into liberty, from poverty to riches, from death to life; as of Israel out of Egypt, Joseph out of Prison, &c. But alas, these be but toys to this; To be delivered out of the power of darkness, and translated into the Kingdom of his dear Son; to have his eyes opened that was blind, raised out of the grave of sin, delivered out of the slavery of Satan and bondage of sin, from being a limb of Satan, to be a member of Christ, O the most happy change that can be expressed! This is the happy day for a man; then Salvation comes to his house, where none was before: Thus was Zacchaeus, thus three thousand at one time, thus the Jailor, thus many among us are visited; O happy visitation, and day to be remembered! We never see good day, till this day come; we may see merry days, sinful days, but never good day till this, without this undone.

Let those that have felt it and obtained it, forever give glory to God.

3. That a man can never glorify God, till God thus visit and convert his Soul; for so saith the Text, That they may glorify God, When? when God shall visit them.

Therefore labor for this, for what can we do without it? nothing but dishonor him, do not at all glorify him: O that this were considered!

4. That when a man is converted, then he will glorify God; yea, he cannot choose but in heart admire God's goodness, and love him; in tongue, break out into his praise of his truth and service; and in his life seek to glorify him: Then will he also do all he can to gain others, as Christ to Peter; as good hide fire in straw from breaking out, and hold oil in your hand, as not thus glorify him when once converted: They see their case so happily altered, as they never took so much pleasure in sin, but now it vexeth them as much, and they are as desirous to glorify God.

Therefore when men in heart are not moved, have no tongue to praise God, speak of his Truth, call upon others, nor in lives study to please God, let such know they are yet in their sins, and not in the number of converted persons.

5. That even such as have been ill speakers of the Truth and God's servants, may yet be converted, and prove good Christians; for why? God draws his number out of the Devils rabble, for so we are all by nature: So was Paul, yet proved an excellent Christian, so no question there are some in this company, that would not now do that they have done for all the world.

1. Never despair of them that be very bad, but pray for them, give them good counsel; Who knows what God will do, especially being come of good Parents? Above all, lead an innocent life before them, which may so work with them, as in God's good time they may be happily changed.

2. This may be an exceeding provocation to the worst, that they may prove good and be saved, as unlikely as it is: Me thinks it should wonderfully move vile wretches to fall down and humble themselves before God, and never cease till the Lord do as much for them, as for the Jailor, and others, seeing it is a thing that may be, and God hath set down such examples to that end: Thy disease though grievous, yet is not irrecoverable, so thou seek to the Physician of thy soul in time; therefore dispare not: They that seek earnestly, labor, strive, give all diligence, study, call for wisdom, cry for understanding, and that early, today while it is called today; (and when God call men to repentance, and points no time, he means the time present, as in writings between man and man) They that thus seek, shall find.

3. Yet let none instead of good take hurt by this, and heart to go on in sin, seeing vile persons, and the worst may become converts, and saved ones (so they may, as they may handle the matter, seeking the Lord humbly and speedily) for if any think they have not done enough already, and therefore will go on to add new sins unto their old, and that its too soon, and will put off, and presume that they may repent when they will, and so shall at last; let such know, they shall find God a just and severe revenger of all such proud contemners and presumptious persons: O many such shall rounce at God's mercy-gate, that shall never come in; as the five foolish Virgins; and Esau, that sought the blessing, though with tears: how many be now in Hel, that had thought to have repented before their death, and so enjoyed Heaven? No, men shall know, they shall not despise his mercy at their pleasure, and yet have it at command: Then shall they call upon me (saith the Lord) but I will not answer, they shall seek me early, but they shall not find me: Therefore, Seek ye the Lord, while he may be found; call ye upon him, while he is near.

Verse 13.

Submit yourselves to every ordinance of man for the Lord's sake, whether it be to the king as supreme,

Verse 14.

Or unto governors, as unto them that are sent by him, for the punishment of evil doers, and for the praise of them that do well.

NOw followeth the second part of this Chapter, containing Exhortations to certain kinds of men, according to their particular and special callings and places, (as the former have been Exhortations to duties of Sanctification, belonging to all Christians) and chiefly of the duties of Inferiors towards their Superiors, namely, of Subjects to their Magistrates, Servants to their Masters, and in the beginning of the following Chapter, of Wives towards their Husbands.

These Verses, with that which followeth, contain the Subjects duty towards their Magistrates; wherein we have

1. An Exhortation, in these words, Submit yourselves to every Ordinance of man, That is, whatsoever kind of Government you shall live under, (for all Kingdoms, Countries, Provinces, Cities, be not governed after the same sort) termed the Ordinance of man, not because its ordained by man, (for its God's Ordinance) but because its proper to man, and is so much for his benefit: This submission consists as well in our willing bearing their Superiority over us, and patiently bearing our inferiority under them, as in doing all the duties of our places to them, and that whether they be worthy of it, or not: Those are distributed into the Principal and Supreme, the King, or those that are Subordinate by him, Governors.

2. Reasons to enforce the same: 1. The Lord is the Author of Magistracy, and requireth our subjection, therefore we ought to yield thereunto. 2. They are appointed for the great good of Church and Common-wealth, the punishment of evil doers, and praise of them that do well, without which no Society or Kingdom can stand. 3. Its God's mind that hereby we should put to silence the ignorance of foolish men.

Before I come to the words in particular, consider we two things in general; The first from the Coherence: As before he would have them in their whole conversation to behave themselves as Christians, and exhorted them to a godly life; so he doth now require them to show the same in their particular callings, and in those special places wherein they were put. Whence note, That

Every man's duty is to show his godliness in his particular calling; As the General of a Field appoints everyone their places and standings, Horsemen, Footmen, Gunners, Pikemen, &c. accordingly requiring and expecting of each the performance of his duty in his several place: So hath the Lord appointed some Superiors, others Inferiors; and accordingly every man must show his goodness as in all things, so in his particular calling especially, and be faithful in the trust reposed in him therein, as one friend should be to another, especially in great and weighty businesses: Every place whereunto a man is called, as to be a Husband, Magistrate, Minister, Housholder, &c. hath a special trust going along therewith; so that whoso will show himself godly, if he be a Magistrate, he must be a godly Magistrate; if he be a Minister, he must be a godly Minister, &c. Thus Abraham was a godly man, which he shown in being a godly Housholder; So Joshua, in being a godly, zealous, courageous Captain; So David, Jehoshaphat Hezekiah, Josiah, in being godly Kings, suppressing Idolatry, and setting up the true worship of God.

1. This showeth and unvizardeth many to be bad which would be counted honest men; They being Magistrates, do (alas) either take against goodness, and defend evil, or at least like Gallio, care for nothing: So being Ministers, have no will, nor skill, gifts or ability to teach the people, nor give example of true godliness: So Householders, if they be not ill examples of swearing, idle-talking, profaning the Lord's-day, and the like, yet make no account to govern their Families aright, in reading the Word, instructing them therein, Praying with them, and the like: Therefore let none so think of themselves as of honest men and godly, which be not godly in their special Calling; neither let others commend such for such, though haply endued with some good qualities: O he is a very honest man! Its a foolish and lying commendation, whosoever is a godly man, will be good in his particular Calling: Before they enter thereinto, they will find themselves fit for the same, or if they must needs take the same upon them, they will labor to fit themselves, and therein (for all are not fitted alike) do their utmost endeavor: So if a man be godly, he will be a good Housholder, and where Gaming and the Devils Books were wont to be rife, there have God's Books read, and Prayer exercised: Therefore whereas the godliest Preachers and Christians are wont to be blamed, as men that cannot abide Government, and would pull the Scepter out of the Magistrates hands, (as Korah with his companions) this must needs be a foul slander; for be they godly men, yea in the conscience of their adversaries, then can they not but be good Subjects, and are indeed the best Subjects, who pay to the King according to their ability most willingly, that pray for the King most often, and heartily, that break fewest of his Laws, and they lead a godly life, to keep God's wrath away from the King and Realm, whereas others live badly, and thereby provoke God against both.

2. Its necessary that men labor first to be godly, ere they enter into their particular Callings: O then would they be godly Magistrates, Ministers, Householders; and the contrary is the cause of so much wrack in Church and Common-wealth. Why be there so many wicked Husbands, and lewd and disobedient Wives, so many careless Householders, that care not for the souls of their Servants and Children, and why so many bad Ministers? even because they be bad men, and have not first endeavored to be holy.

The second, The reason why the Apostle is so earnest with them for duty in the place of Inferiors; Its twofold, partly upon a conceit that was in the mind of the Gentiles, that Christ's Apostles and their followers were Enemies to Government, and could not abide Caesar (which came to pass as well through wicked men, raised up by the Devil) which feigning themselves to be holy men, did rebelliously set themselves against Caesar's Government, and drew the people away; as Judas of Galilee, who feigned himself to be Christ, and was an Enemy to Caesar, and persuaded the people, that seeing he was an Heathen Emperor, they needed not pay him tribute: Hereupon when Christ came, he was asked, Whether it was lawful to give tribute to Caesar, or not; and notwithstanding of his wise and Subject-like answer, yet at his arraignment he was accused as an Enemy to Caesar; and because he said he was a King (as indeed he was, though no worldly King, and his Kingdom and Caesar's might well enough stand together) they thought he could not but be Caesar's Enemy; as for that the wicked and Heathen Emperors would try their obedience in unlawful things, as by commanding themselves or their Images to be worshipped (so were Daniel and the three Children tried) which they not daring to obey, though they yielded patiently in the punishment inflicted on them, were therefore counted Rebels (though to try men in bad things, be no true trial of believers) and partly, because of a disease of the Jews, whereof they were somewhat sick, and in part faulty (which notwithstanding was not occasioned either through Christ, his Apostles, or the Gospel) even that they thought they should not obey these Heathen Magistrates, and the Roman Empire under which they now were, and that not only for that they came in wrongfully, ruled wickedly, and besides were bad men, but by misconceiving of the freedom purchased to them by Christ: They were made free, therefore (thought they) ought not to be bound; were the children of God, and heirs of HEAVEN, therefore not to be subject to bad men: For those causes, I say, the Apostle is so earnest, even that hereby he might remove as well that conceit of the Gentiles, as cure this disease of the Jews. Hence note,

1. That its the duty of Ministers to prevent offenses, or remove false conceits out of men's minds; and in this particular to teach the people subjection, to provoke thereto, to practice it in all lawful things; for the world still hath this conceit of God's Ministers and Christians, and that upon the very like grounds (some having risen up from time to time, that have either had ill causes, or if good, handled them very ill, and have been of a railing, scoffing spirit) but let it be known to all that be so minded, that the faithfullest Ministers and Christians usually thus slandered, are as true lovers, & as much subject to Government, as any other whatsoever, and so teach the people, by whose Ministry people are both brought to be good Subjects, and likewise to continue in subjection.

2. Ministers must speak to the purpose, and apply themselves to the state and necessity of the people they live amongst, observing what duties be most neglected, and what sins be rifest among them, accordingly persuading to the former, and dissuading from the latter.

Submit yourselves to every Ordinance of man,] He saith not, Love, that had been too familiar, nor Obey, that had been too straight, but Submit (as elsewhere, be subject ) which comprehendeth both, and all other duties of Subjects: Those may be referred to these four heads, Reverence, Obedience, Thankfulness, and Prayer; of every of which I have heretofore spoken at large. These we had need to hear of, for whose heart must not needs accuse him, that he hath failed much in them all? needful they are to be known and practiced, that we may procure honor to our Profession, when we declare it by subjection in all parts thereof, and herein exceed those that know not God, nor have had the like means of Salvation, as we have: And had we done our duties better to our Magistrates, no question we might have enjoyed more good by their means, and so shall for the time to come, if we make more conscience hereof; yea, its necessary that women should hear these things, that being Widows, they may pay such dues as are required of them, or Wives be helpful to their Husbands in persuading them hereunto, and that willingly and cheerfully: This condemneth the Anabaptists, as flat opposite to Magistrates and all these duties.

For the Lord's sake,] The first Reason to move us to subjection, God will have it to be so, who hath ordained Magistracy; therefore though there be nothing in the person to deserve it (yet are they very bad Magistrates that be not better then none) and though they abuse their calling, yet do the forenamed duty, for God's sake who hath appointed them: Neither must we do the same, either for fear of punishment on the one side, or hope of reward on the other, but for the reverence we owe unto God; we must not only do good things, but do them on a good ground, and in a right manner.

This rebukes the most part, who, were it not for fear of after claps, and that they should hear of it, would do nothing, but this is not thank-worthy; Slaves do thus, and they that thus do, their service may be beneficial to the Magistrate, but themselves shall have no benefit of their doing, as not proceeding from a right mind: We ought not to curse (or speak ill of) the King or Magistrate in our thought, or in our bed-chamber, which yet they cannot come to know, for God knows it, who will revenge it: We must submit ourselves for conscience sake. This is indeed right obedience, and whereof we may have comfort.

Further, Magistrates Laws bind us by virtue not of them, but of God; we must obey them, and all their good Laws bind our Consciences; But why, and how? because they be men's Laws? No; for no man hath power over the conscience, but by virtue of a Commandment of the Lord, who hath set them, and given them power to make Laws for his Worship, and for Civil things agreeable to his Law, and bid us obey them; so that their Commandments bind not our conscience by virtue of them, or any power they have over our conscience, but by virtue of God's Commandment, and not otherwise. Again, when any that have no authority from God, shall give Laws, they bind us not, as not being the parties allowed of God to make Laws: Thus are not we to obey the Popes Laws, we are not to obey the Laws which a company of Rebels gathered together under some great man (as say, Absalom ) do set forth, they touch not the conscience; yea, if even right Magistrates that may make Laws, make wicked ones, contrary to God's Law, those their Laws do not bind the conscience.

Whether it be to the King as supreme], In these and the following words is a distribution of Magistrates, whereof the King is Superior and chief in his Realm, as were David and Solomon Kings of Israel. The King here meant was Caesar, that came in unjustly, ruled Tyrannously, and was an Idolater, to whom notwithstanding they were to do the forenamed duties, as amongst the rest to pray for him; How much more then are good Kings to be prayed for?

A King in his Dominions,