Exposition Upon 1 Peter

Verse 2.

While they behold your chaste conversation coupled with fear.

THis Verse is an exposition and opening of the former, showing how their Husbands should be won, even by beholding their behavior and life, to be pure, holy, honest, and good, and that not at some times, nor in some things only, but at all times, and in all things (the neglect whereof doth occasion that their Husbands do often despise their forwardness and profession of Religion, even because they do not observe them alike conscionably in everything, and at all times) as also that they are of them reverenced and regarded, and that there is in them a loathness at any time to displease them; These things considered, do much prevail with them: So then, our Apostle requireth two things of Wives, Chastity and Reverence, and that for that their Husbands would look into these things, and that diligently.

While they behold] A good reason to persuade wives to those virtues; they professing Religion, may be sure their Husbands which do not profess the same, will look narrowly into their behavior, measuring their Religion thereby: Thus they that be of diverse Religions, look into the lives one of another, as the Papists do into ours, and we into theirs; we disliking their Religion, because they make no conscience of an Oath, of the Sabbath day, of soundness in any duty, &c. as they ours, for that they see many that profess our Religion, to be dissolute and notoriously wicked (yet have there been at all times some professors, which have denied the power of godliness) so the common sort among ourselves, pry into the conversation of those which seem more forward and eminent in duties then others.

1. Therefore, It behooves us all to look well to ourselves; We are as a city set on an hill, many eyes be open upon us, the eyes of all the Canaanites and Perizzites in the Land; when such observe our conversation, not to be answerable unto our profession, it sets them quite off from the love of Religion, which though it be their fault, yet we give the occasion.

2. Let Wives that have ill Husbands look to themselves; Their Husbands observe them at an inch, and pry into their conversation, to take them tardy, for want of subjection and reverence, for want of patience, or of careful looking to household affairs, &c. that so they may reproach them for Profession, and cut them short of their liberty: But when after long looking they find them sound and careful every way, it overcomes their hearts, and makes them have a reverent opinion of them, and thereupon by little and little they are wrought upon, and come to the Word, and through God's blessing grow unto a love thereof: Happy are those Wives, thrice happy those Husbands that have such.

Your chaste conversation] Chastity is a part of temperance, whereby we keep our bodies and souls pure and undefiled Temples of the Holy Ghost, and Members of Christ Jesus; This is to be observed through our whole life, whether in single or married estate: In single estate there must be abstaining from all uncleanness, not only of the outward act natural or unnatural, but from all uncleanness of the ear, delighting to hear beastly speech, of the tongue to utter it, of the eye, so to behold any object as to lust after it, as also a diligent use of all good means to preserve from these, till God call to Marriage, and then to embrace that holy and honorable remedy, which God hath appointed for many good uses and ends: In married estate, Chastity must also be preserved; Wives must be chaste, not only avoiding all outward and detestable acts of uncleanness with strange men, but even of tongue or heart, and all the least shows and appearances of immodesty in Countenance, Gesture, Apparel, Speech, Company, or the like, which might cause suspicion or jealousy.

This condemns, as all immodest behavior in Wives, rolling eyes, naked breasts, laying out the hair, painting the face, wanton talk, and delighting to be in company of strangers at home or abroad, &c. so especially that foul and odious sin of Adultery; when the Wife breaking the Covenant of God, and forsaking the guide of her youth, gives herself to Strangers, O how do such wrong God, God's Church, their Husbands, their own Souls! O the Judgments whereunto such are liable here, and which shall be inflicted on them (if they repent not) hereafter! As they have burnt in vile lusts against God and his Commandments, so they shall burn in Hell for ever and ever: Their paths tend to death, their houses to Hell and destruction.

Coupled with fear.] Not a base fear, as to do what she doth for fear of his anger, who else would do as she list, and cross him if she durst (this is forbid in the end of the sixth Verse) but a reverend regard of her husband, as being her Head, and from the love she bears to him, being loath to grieve him in anything, but willing and careful to please him every way.

This rebukes those wives that set lightly by their husbands, neither regarding how much they themselves do grieve them, nor how much their servants do, affording as it were continual matter of grief and unquietness unto them: Well, be the husband rich or poor, wise or unwise, the wife should so carry herself, as whereby he may receive most content.

Verse 3.

Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or putting on of apparel.

Verse 4.

But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet Spirit, which is in the sight of God of great price.

INasmuch as those that be given to pride and excess in apparel be none of the most dutiful wives, but rather are so puffed up with a conceit of themselves, as they often fail in the duty of subjection, and are none of the chastest; therefore as a preservative of subjection and chastity, our Apostle forbids excess and pride in apparel, commanding (for so much is included) modesty and sobriety in attire. They must not set their minds on plaiting the hair, wearing of gold, &c. so setting out themselves as it were to sale to the eyes and view of others, but endeavor to have their souls garnished with grace, adorned with a meek and quiet Spirit.

Whose adorning, let it not be that outward adorning, &c.] What? doth the Apostle forbid apparelling themselves, or decent clothing themselves, and would he have them go carelessly and sluttishly, no matter how? No: he allows decency and moderation in attiring; it must be comely and decent, how plain soever, but withal, forbids to set their minds too much thereon, or to be too curious and quaint, or too costly therein.

Of plaiting the hair,] For curled hair, laying out the hair, setting it up aloft, going naked in it only, and using others hair, not ones own, I leave the same to be handled and discussed by others, who do daily view the same: In Country Parishes these are unusual, and rare.

And of wearing gold, &c.] Why? is it not lawful to wear costly apparel?

Ans. No doubt its lawful to wear costly apparel, Gold, Silver, Pearl, Silk, Velvet, &c. these be the good creatures of God, not made in vain, but to be used and worn. Abraham sent Rebekah an abilement, and bracelets of gold, and she ware them: The Israelites had jewels and golden ear-rings. and wore them by God's appointment, which they afterward pulled off, and made a golden Calf thereof, for which they were condemned: The Queen is brought in a vesture of gold of Ophir; and our Savior doth not blame, but approve of the Royalty of Solomon, as also of costly garments in them that be in Kings houses; for as God hath ordained divers Degrees and Callings, Kings, Nobles, Judges, &c. so that their apparel should be answerable.

Neither doth the Apostle Paul in the forementioned place, or our Apostle here, simply forbid costly apparel, but the setting of their minds so much thereon, as that it causeth a neglect of decking the soul, as may appear by the opposition which the Apostle here useth; they set more by outward apparel, then inward grace, and for this were condemned. Again, they wrote to Christians which were for the most part but of mean estate in the world, and therefore in them it was riot to wear costly apparel. Besides, these were times of persecution, when costly apparel did no ways fit; for then their humiliation was to be declared, as in other things, so even in their attire, and they were not superfluously to spend what might profitably be bestowed on the poor members of Christ, whereof there they were great store.

But doth not the Prophet Isaiah in his third Chapter condemn the same?

The Prophet reckoning up their knacks, doth not simply condemn them all (whereof as there were some mere toys and vanities, so there were others both good and lawful) but crieth down the abuse of them, their curiosity therein, together with their excessive setting their minds thereon, where he particularly mentioneth their pride, haughtiness, stretched out necks, &c. So that costly apparel of itself is not a sin; nay, if some should not wear such, according to their ability and degree, they should sin; as some miserable Misers that go basely, out of covetousness not affording themselves good clothes: So they that out of Superstition affect to go raggedly and slovenly, as the Cynics of old, and the Friars of later times, who notwithstanding were no less proud then others; as Socrates said to Antistenes, I see pride through the holes of thy Cloke. Excess then in apparel is that which is here forbid; which that we may find out, and what it is, let us lay down some general Rules about apparel, and that will direct us, and be a ground for that we shall say against excess.

1. We must wear our apparel for necessity, in respect of the weather.

2. For honesty and comeliness, to hide our nakedness.

3. For honor of the body. Our apparel also must be

1. According to our Sex; a man must not wear a woman's, nor a woman a man's apparel.

2. According to our ability; we must cut our coat according to our cloth, so as we may have whereby to maintain our Families, and relieve the poor.

3. According to our Office and Calling, both to distinguish us from others, and grace our Calling.

4. Such as may express the virtues of our minds, especially our modesty, frugality, and shamefac'dness.

5. Framed not after the lighter and vainer sort, but after the example of the gravest and most sober of our order, calling and degree; briefly thus, it must be for costliness, according to our ability, and as may stand with discharging all other duties: But even they that may wear rich apparel, yet ought not to do it daily, because it savoreth of too much pride and vanity, and disableth the more to do good; it was the Gluttons fault, That he went gorgeously every day. The manner hath been, to use some more costly apparel at special times of solemnity or public rejoicing (hence was the wedding garment) yet therein men must rather keep under then above their degree.

For the manner and fashion of our apparel, it must be sober and comely; Womens must not be too near the fashion of Men's apparel, nor whorish, nor garish: we must not affect this or that country fashion, whether Italian, Spanish or French, &c. God thereatens to visit all such as are clothed with strange apparel; they that will not cover their naked breasts, but lay them open to the view of all, seem thereby to publish and make known the unchastity of their hearts.

This condemneth the monstrous excess of these times, wherein all in a manner have forgot themselves, Gentlemen going like Noblemen, Yeomen like Gentlemen, Farmers like Yeomen, Cottagers like Farmers, the Maid like her Mistress, Subjects like Princes: All are out of order, as if pride had dazzled every ones eyes, whereby mistaking their own, they put on other folks apparel: This is not the sin of the profane only, but even of professors, (who with their wives and children are tainted herewith) not of Harlots only, but even of honest women, who attire themselves like strumpets, so that you can hardly discern the one from the other: How many spend all they have on costly attire? yea, numbers pinch their belly to go gay clothed; and now in a manner, the meanest do in attire exceed the wealthiest in former ages.

And for the fashion (though it be scare lawful at all to take up another Country fashion, except it be upon some special Reason, and that not too suddenly, and then to hold it so constantly, as to make it our own by continuance) what new-fangledness is there? now the French is in request, within one quarter the Italian, not long after the Spanish, Dutch, Polonian, &c. so that one were as good make a garment for the Moon, as for our Country women: How garish also and gaudy are most in their attire, thereby declaring the vanity of their minds? How immodest are some, going so mannishly, that they can scarce be discerned from men? as others by their naked necks and breasts, do as it were set their own honesty to sale. And whereas costly apparel should be used but seldom, with most its made their every days wearing: And thus hath our plenty and peace bred a great deal of pride and wantonness, and that is the recompense which the Lord hath at our hands, which may justly make us fear some heavy hand of God against us (this being one of the sins of Sodom ) as every one that thus sinneth in particular may fear Beggary, Deformity, or some grievous sickness: Let us therefore repent of that is past, and labor to reform ourselves herein, and for those that be as yet free, let them so keep themselves.

For 1. God hath forbidden garishness and excess in apparel, and therefore except we will show ourselves not to regard his word, we must take heed of it: A grievous thing it is, that people can come into the very house of God, and there sit and hear what is said against it, and [ 1] yet are not moved, but still continue in this vice, which is as if they should say, We will do it whatsoever is said against it: They come to be reformed, but will admit no Reformation.

2. If we consider the coming in of apparel, we shall have little [ 2] cause to be proud of it, for we had none in the state of innocence, nor none needed; neither hear nor cold could annoy us, but now by reason of sin both do: Besides, we were naked, and not ashamed, when apparel would have been to man's body as a cloud to the Sun, not to deck, but to darken it (for the beauty of God's workmanship had been better then the Tailors workmanship) but when we by sin had wounded ourselves, God was fain to cover it with a plaster; our apparel then is a badge of our sin, and ought to humble us in the remembrance of sin: Its as a plaster, that shows there's a sore underneath; now who is proud of a plaster, but rather humbled upon the sight of it? A grievous thing it is to turn that into sin, that is given us to put us in mind and humble us for sin. If any were adjudged to wear a halter all the days of his life, would he be proud of it, thought it were of silk; or boast, if he were to wear a silver or gold shackle? Apparel is a badge of sin, small cause have we to wax proud thereof how gorgeous soever: They that thus do, are proud in their own shame.

3. Its a most unseemly thing for Christians to put excellency in apparel, [ 3] and to be so careful in these outward toys: It becomes the the world well enough, that know no better clothing, neither looking for grace here, nor glory hereafter; but for Christians thus to do, its base: The other have their portion here, and know no better thing, therefore no marvel though they be very careful about this, and as the Gentiles, seek after the same, and the like; but Christians should think themselves best when they are modestly and lowly attired, attired with grace. We professing ourselves Pilgrims here, ought to live as Pilgrims, and not follow the fashion of this or that Country in every fangle or garish apparel, and so live as Citizens or Courtiers of this world: We professing ourselves to be travelling to Heaven, must be humble, and stoop low, for the gate is straight, we must not load our bodies and minds with these things, for they will hinder us in our journey.

4. Its absurd to place excellency in such a thing as apparel, for we [ 4] borrow it of poor creatures which be far inferior to ourselves: The best silk is the excrement of crawling Worms, the finest clothe but of the fleece of the silly Sheep; so we borrow the skin of one, the bones of another, the hair or fleece of another. Will any Nobleman borrow apparel of a mean Yeoman, or if he were put to such a shift, would he be proud of it, or not rather be ashamed? seeing we be put to borrow of the creatures (so far our inferiors) for our clothing, having nothing of our own but nakedness, we should not be proud of it: Besides, when we have done all we can, there be sundry Heathens have better then we, and many Players, Dancers and Strumpets have as good and better; yea, there's put upon Horses, velvet, gold, &c. and when all is done we are not so fine as the lilly of the field.

[ 5] 5. When the outside is so much decked, commonly the inside is neglected, lightly both are not well looked to; but the soul the inside should be best clothed, the body is but the case of the soul, and the apparel but the case of the body, we never make the case of a thing so good as that we put up therein. Presents of good worth are often lapped up in papers, and so sent: They that give themselves most to gay clothes, have no leisure nor care to deck themselves inwardly, therefore are like painted vessels, having a fair outside, but an empty and mean inside; like a Jade with a velvet saddle and gilded trappings: Will any man esteem the Horse because of them? or will he not rather pull these off him, and then try what metal he is of? In many men and women their outside is fairest; but if an house were neatly painted without, and like an Hogsty within, who would not mislike it?

[ 6] 6. Whereas such as set their mind so much on brave apparel, look to be hereupon highly esteemed, regarded and reverenced: God notably crosseth their pride, so as they miss their aim; some laugh at them, some envy them, some are angry at them, some speak against them, O there's a notable proud woman; yea, those that crouch to them, yet in heart mislike them, and the poor say, Since gay clothing came up, they could get but little relieve: So, whereas hereby they thought to please all, they please none, neither God nor man.

[ 7] 7. It betters not them that wear it, whether they be beautiful in body, or deformed, virtuous in mind, or vicious; If beautiful, what needs such a deal of stir, which doth indeed hinder their natural beauty? If deformed, hereby their deformity is not hid, but rather made more known, then else it would; If virtuous, its not gay clothes, but their virtues that sets them out, no more then a candle light, gives light at noon day to the light of the Sun, neither shall you lightly find any truly virtuous, and industrous in their Calling, that give their minds to costly apparel; If vicious, its cost ill bestowed, and so will all say, and this will not make them the less, but the more vicious, for it will make them more proud, ambitious, lustful, covetous, &c.

[ 8] 8. They that give themselves to constliness in apparel, Sin 1. Against God, abusing his Creatures to Pride, and in neglecting his worship public and private, or coming unprepared thereto, while they are providing and putting on their knacks, and gew-gawds, dressing themselves by the hour, and praying by the minute. 2. Against themselves, by neglecting the inward clothing of the soul, which is of most worth, and by procuring a great deal of envy and ill speech, and many censures upon themselves: Many Maids also of small Portion deck themselves beyond their degree, as that no man of wisdom, or that's careful to live, dares meddle with them; and so where they might have been honestly and well bestowed if they had gone decently, their garishness hath made them stay without Husbands, till being ashamed and wearied hereof, they have at last cast away themselves upon some swaggeres. 3. Against their Neighbors, in provoking them to the like by their bad example; for when some begin, others quicklyly follow after, and Pride once begun spreads quickly, especially where Religion keeps it not down: Hereby also themselves become so disabled, that their rich Neighbors are not so often invited as before, nor their poor Neighbors in any good sort relieved.

9. Its a sin, and the cause and encreaser of much sin; It comes [ 9] from pride, and a high conceit of ones self, and it doth increase pride greatly & cherish it; It hinders much good, much service to God, much good to our souls; It breaks the neck of hospitality which hath been in former times; for though our Forefathers would for festival times have good apparel, yet they wore it so seldom, as it was still new, and lasted so long, as they were still able to do good, but now its both costly, and almost every day put on wears out apace; The buying of such slight Stuffs, and changing their fashion so often, is very chargeable; besides that, this hinders one great good that ought to be, and that comes of old apparel, namely, to clothe the poor Saints and Members of Christ: Now most wear such thin slight Stuffs, as that they are quickly in pieces, and not fit to keep a poor body warm; It causeth also much evil, racking of Rents, enhancing of Fines in great persons, oppression in Farmers, in Shop-keepers, falsehood, deceit, swearing, and all to hold up bravery, yea, it causeth also lust in the wearers, and provokes it in others.

Seeing then that excess in apparel is so dangerous and prejudicial, let all such as are faulty this way, endeavor to see their folly and silliness herein, and accordingly reform themselves; and for those that are modestly attired, let them so continue: Thus shall they bewray more virtue in their minds, have more time to serve God, and have better ability to do good upon every occasion, with more peace to their consciences.

Here I may add such defences as some women make.

1. Say they, We are not proud, though we delight to set out ourselves in apparel as others do, we are as humble as others, and so we would pray you to think of us.

A. I would we had cause to think so, but how shall we judge of that which is within, but by the outward fruits? but say it were so, we must not provide for things honest before God only, but before men also; and the Apostle witnesseth, that he endeavored to have a conscience void of offense both towards God and men: Our light must shine outwardly, that others may behold it.

2. Herein we please our Husbands, they will have it so.

A. If any Wives have such vain and foolish Husbands, somewhat more is to be yielded to them then to others, but let none make this their excuse, especially doing the same to please their own minds, neither go too far, lest they displease God, but rather let them please their Husbands by their low and dutiful subjection, their modest and sober carriage.

3. We do, but what most do.

A. We may not follow a multitude in evil.

4. We would be content to lay it aside, if others would so do.

A. We ought not to tarry for others, we must begin, though none would follow, which in likelihood they will by our example.

To conclude, as we are to cast away this folly of priding ourselves in apparel, and learn to be modest herein; so let us take occasion of good by putting on and off our apparel, accordingly making a Spiritual use of the same: When we put it on, think we of our Spiritual nakedness, and of putting on Christ; and when we put it off, of putting off the old man, and laying away our filthy corruptions.

But let it be the hidden man of the heart,] Having forbid carefulness and curiosity for outward apparel, now he tells them, what they should be careful to clothe, namely, their inward man, the hidden man of the heart. This is a remedy and cure for the former disease; such as set themselves about this, will spend but a little time for outward babbles and toys; Grace will make them see the baseness of these outward things, and excellency of the other; yea, this Exhortation is also profitable for those which through covetousness are not addicted this way, and are ready to cry out against fineness and pride, who in the mean time being tainted with other sins, have no less deformed and naked souls; the Apostle doth not only forbid costly apparel, but requires the inward purity of the heart, not only that we should leave evil, but do good.

His exhortation is, To deck and clothe the hid and inner man with grace, whereof he names one, A meek and quiet spirit: The Reasons, 1. Its incorruptible and lasting: 2. In the sight of God of great price.

The hid man of the heart] Our chief and principal care must be, for the soul to clothe and adorn the same; the soul is the principal part: To clothe the foot in costly apparel, & the upper parts with rags, were absurd; so to bestow cost in clothing the body, but none on the soul: The soul is immortal, must live forever, either in joy or misery; it was created according to God's image, which shined most of all in the soul, and now the soul is most deformed and ugly with sin, and so hath need of clothing, especially seeing God who is of pure eyes cannot behold it, but with detestation. The Church is all glorious within, and such as would be indeed members of Christ, and heirs of Heaven, must look for inward Sanctity. Naturally our souls are defiled with sin, neither can anything cover them from the sight of God, but the white raiment of Christ's Righteousness; if we put on this, then shall not our filthy nakedness appear, then shall we abound in knowledge, wisdom, zeal, humility, patience. This is Royal apparel, this will keep us from the Storms and Tempests of God's heavy wrath and displeasure, that will break out like a whirlwind against the ungodly, who will be found naked; The more we have of this, we shall appear the more comely and beautiful before God, his Angels, and all good men; This is the most costly apparel that can be, of God's own making, and which none but his children wear; This is apparel for all Sexes, ages, degrees and callings whatsoever, and which doth well become and fit each of them; neither are great ones to despise it, for that mean ones wear it, for this doth not derogate from its worth, only they that are God's people wearing it; This is never out of season, (as serving both for Summer and Winter) never out of fashion: It fits in Youth, in Age, in Life, in Death, and is to be worn as well by night as by day, in sickness as in health, yea, is then in great account, when other apparel is laid aside, and not regarded; yea, this apparel we carry with us out of this world, when we leave our gay Robes behind us, and this apparel lasts ever, being the better for the wearing.

1. This rebuketh those, that though they go plain enough outwardly, yet have no care of their soul, their minds being altogether led away with covetousness; there be moe ways to Hell then one, even these shall no less perish, then those which are wholly addicted to costly apparel: This will not serve their turn, Oh, we be not proud, we go plainly; What then? if thou beest covetous, if thou art not careful for the decking of thy soul, what art thou the better?

It rebuketh also those that are very curious and careful for outward attire, but are altogether careless of this inward. How many wear brave clothes, which have no inward adorning? They savor not of this, they have no leisure for it; its the inside, and so not seen, but God seeth it; men also see it by the outward, and it will be seen and found naked, when God shall come to Judgment; such, though outwardly brave, be inwardly base; their souls are not only void of good, but filled with all evil and noisesome lusts; they are like a dead Corps stuck with flowers, and like painted Sepulchers; yea, like the Heathen Temples, especially the Egyptians, whose Proches were curiously carved, painted and engraven with gold, and all the bravery that might by, but within nothing but the base Picture of a Cat, Crocadile, or some ugly Serpent: How gorgeous soever they are outwardly, they have not inwardly in their souls the image of God shining in Spiritual graces, but rather Crocadiles and ugly Serpents, even noisesome and beastly lusts, and so are like a dunghill covered over with Snow: They wanting the inward beauty of grace to commend them, set out themselves as gorgeously as they can in apparel; as the Painters servant, who being set to make the Picture of a very beautiful woman, and wanting skil to make the face beautiful, daubed on a great deal of gold on her clothes. Those, howsoever they please themselves herewith in their prosperity, yet in sickness their deep Ruffs must be laid aside, and all their costly toys, and then what shall comfort them? O their misery at death, but especially on the day of Judgment! Then shall they forever be clothed with shame and confusion, as not being here clothed with grace.

2. Let all therefore be wise, and moderate themselves for outward apparel; if it be comely, and according to our degree, its well. Herein lets be careful, even to advance and enrich the soul: This becomes us well, and will assuredly afford comfort in sickness, in trouble, in death, and on the day of Judgment.

In that which is not corruptible,] Grace is of an incorruptible nature, and abides forever, and is not taken away from any that is possessed thereof; it abides in sickness, tarries with us at death, and we shall carry it with us into Heaven, and wear it there forever and ever. This he lays down by way of opposition to outward apparel, that is vain, transitory, subject to Moths, to be stolen, lost, burnt, worn out, worn by them that are corruptible, who know not whether shall last longer, themselves or their clothes, so vain a thing is man.

Such as prefer Grace, take hold of the substance; as they that prefer costly attire thereunto, embrace the shadow, take hold of vanity.

The ornament of a meek and quiet Spirit.] This is a particular virtue most fit for wives: The very proper ornament of a good wife, is a meek and quiet Spirit; This is the mean to comfort any husband, and to draw on those that be backward, to a love both of their persons and profession.

Oh! what a comely thing is it in a wife, not only not to provoke her husband, but not to be easily provoked by him, winking at small unkindenesses, and bearing with their natural infirmities; passing by some occasions of grief with silence, as others with a soft answer? O how pleasing is it for an husband to have such a wise? how comely is it also for them to be quiet with their neighbors? no meddlers, no talebearers, or talehearers, void of contention, gentle & peaceable? so with their family and servants, not to be always chiding and complaining to their husbands, but governing them in as mild and peaceable a manner as may be, and especially to be peaceable and quiet with them in their husbands hearing: They that are thus by grace (for some are of a soft and still disposition by nature) and so slow to wrath, are of great wisdom: They are endued with that wisdom which is from above, and their meekness is out of the fruits of the Spirit; Then this, nothing becomes them better, if they were clothed with beaten gold and pearls, it were nothing to this.

This reproveth those that be cursed, cruel and vexatious to their husbands, through their continual unquietness: Such are fit to keep Bridewel, or be Dames of some house of correction, there were fit objects for their chiding and fighting: Some there are who having no children or servants to bait at, work their teen upon their husbands, and weary them not only out of their houses, but out of their lives: Wives were appointed helpers, but these help their husbands no way, except to their grave: These certainly have no goodness in them, not refraining their tongue, their Religion is vain: They are right fools, for anger resteth in the bosom of fools: Let them therefore fight against this vice, mourn under it, and endeavor to be of a meak and quiet spirit.

Which is in the sight of God of great price.] Here's the main Reason of the Exhortation: A meek and quiet spirit is of greater value then all the gold of Ophir; its precious in the sight of God, and therefore must women endeavor for it: None makes or gives it, but God only; no Preacher, Prophet nor Angel can give grace, can bestow a meek Spirit, it comes from above, whence all other graces come; its bestowed on none but the Elect people of God. Gold and Pearls are bestowed on Heathens and profane people, enemies of God, but grace on none but Kings sons and daughters, and such as shall be heirs of Heaven: As for other (outward) apparel, its of no worth, trash, dung to this; such is of no account in the country we go to, no such base stuff enters in at Heavens gate.

But with whom is it of great price? even with God, and before him in his account, who can rightly value things: Costly apparel indeed is of value with men (vain and carnal men) but grace is in account with God, Angels, and all good and wise men: God seeth not as man seeth; God beholds all our actions, we must therefore so carry ourselves in our places, as that what we do, may be pleasing in God's sight, and accepted of him.

Verse 5.

For after this manner in the old time, the holy women also who trusted in God adorned themselves, being in subjection unto their own husbands.

Verse 6.

Even as Sarah obeyed Abraham, calling him Lord, whose daughters ye are as long as ye do well, and are not afraid with any amazement.

HEre are Reasons to enforce the former Exhortations unto subjection, sobriety in apparel, and attiring themselves with grace, 1. From the examples of godly women of former ages and times, who were thus qualified. 2. From the example of Sarah, who thus behaved herself toward her husband, whose daughters all such women shall be accounted, as do imitate her, and that for conscience, doing their duties in a right manner as she did; such shall be counted among the Saints of God in this life, and in the life to come shall have the reward of such.

The former is amplified and strengthened by sundry circumstances: 1. Of the number that so did, not one, but many women. 2. Such as are worthy to be imitated, as not being of the common sort, but holy women. 3. Their antiquity, not of yesterday, as though it were new, but ancient, in times past.

In the latter is set forth the manner how this duty is to be performed, namely, Not for fear of displeasure, but for conscience towards God, and love to their husbands.

For after this manner, &c.] From the force of the Reason, holy women have done so, therefore so must you. Note, that

The examples of God's servants are to be followed in all their virtues: The way of God's Precepts is like an uncouth and bushy way, the way of examples a beaten way; and herein by setting up his servants as lights to direct us, God hath condescended to our weakness: Were it not thus, we would say of precepts, Its true, we should do thus, but whoever did so? God shows us everywhere who they were: All examples are written for our good, the examples of the godly (as Abel's offering in Faith, Enochs walking with God, Noah's obedience, Moses his mildeness, Jobs patience, &c.) for our imitation; the examples of the ungodly and their punishment for our evitation; yea, even in our own times God presenteth divers unto us, that they which belong unto him may be drawn on by the light of precepts and examples together, as others left without excuse, who do not such and such duties, which are to their knowledge by others performed.

This rebuketh those that follow the evil, but do not imitate good examples, neither are any whit moved by them: Those can make use of the frailties of God's children mentioned in Scripture, to encourage themselves in evil; Did nor David commit adultery? was not Noah drunk? and did not Rebekah cause Jacob to lie? &c. will they say: Such wrest the Scriptures to their own destruction. So among ourselves, if any be bad and licentious, they shall have enough to follow them; but as for the examples of the godly, they little prevail, nay, people are so far from following them, that they mock and disdain them, yea, term them Hypocrites, Precise fools, and the like: Well, let such make as light of them as they will, God will not lose his labor, and his light set up: They that make them not now their pattern for imitation, shall find them one day their Judges to condemn them, as Noah did the old world: As the Ninevites against the Israelites; so many a husband shall rise up against his wife on the day of Judgment, and many wife against her husband, as many a man against his neighbor; and justly, for its clear that those love darkness and to wander, which will neither be guided by precept nor example, whereas God might only give us precepts, and yet require obedience: Its true, all shine not alike; some have their light dimmed for a time, through some unbeseeming act; howsoever, there's not the example of any whereby we may not receive some profit.

In the old time,] The Antiquity of the examples, are an enforcement or inducement to follow them; but how, simply because they be ancient? No: but holy men did thus, and well they did, and that long ago; He doth urge them to follow examples only upon Antiquity, but because they were good also. Note then, That

Antiquity joined with verity, is reverend, and to be followed: If a truth in judgment or practice of life be ancient and gray-headed, its the more honorable, and to be followed; but if an opinion or practice be wicked, though never so ancient, its vile, and to be detested, and is not the better, but much the worse for the antiquity of it: The older, the more time it were quite banished out of the Land, Town, House and Heart.

This condemneth the Church of Rome, and all such as plead bare antiquity only, it hath been thus and thus long, will they say; ours is the old Religion, and yours is the new: No, ours is ancientest from the beginning, whereof were the Patriarchs, Prophets, Christ and his Apostles: Their stories mention when and how theirs began, increased and grew, out of an heap of Ceremonies of the Jews and Gentiles mingled together, one Pope devising one thing, another adding another; Though error and wickedness may be very ancient, yet truth and goodness hath the start of it, the truth was before sin entered into the world, this therefore is no good rule; this is ancient, therefore its to be followed, nay, is it also good? Its else nothing: Many Papists have nothing to say, but thus did our Fathers and Grandfathers, &c. but they never inquire by the Word, whether they did well or not, whereas our conversation may become wicked through the tradition of our Elders: So among ourselves, if any be reproved for this or that, they will answer, It hath been done thus these forty years; It was so ere you came, and will be when you are gone; If it be a wicked and unlawful custom, why plead you for it? Its more then time it were banished, it stinks; because thus they did in darkness, therefore we should so do in the light, what folly were this? They will not do so in worldly things, as apparel, diet, building. They were wont to go in hose and stockings all of one, and have no chimneys in their houses, who will now do thus? yet better retain those, then bad and unlawful customs.

Holy women] There hath always been a company of holy women in the world as well as of men, and why not? both were made after God's image, at first equally good, and in the fall, both are equally corrupt, and the children of wrath, and in the recovery have equal right to Christ, to the Gospel, to Grace, to Sanctification and Holiness.

Men have no privilege this way; Grace had been as well bestowed on them, (as in the Old Testament, on Sarah, Rebekah, Rachel, Deborah, Jael, Hannah, Naomi, Abigail, &c. and in the New, on the three Mary's, Elizabeth, Lidia, Dorcas, with sundry others) as on men.

Women also were as forward to maintain Christ, to follow him, to bury him, and Christ after his resurrection first appeared to them. Our own experience also

Showeth, that in most Congregations women be as forward as men in frequenting the Word and Sacrament: And why not? 1. They are of a timorous nature, and so more easily wrought upon by the Word, and by God's Judgments. 2. They keep at home, not seeing or hearing the abominations that be abroad. 3. They have many crosses and pains, sicknesses, and Child-bearings, putting them in mind of death, and drawing them near to God, and so furthering their Salvation.

1. This serveth to stop the mouths of such idle heads as take pleasure to disgrace women.

2. It serveth to encourage women and to comfort them: There have been ever good women, women therefore must stir up themselves to increase the number, especially having more means then those had in former times.

And needful it is that there should be good women as well as good men; 1. For their own sake, who have souls to save or destroy. 2. That there might be an holy seed to make up the number of the Elect; good Mothers bringing up their children well, and good Wives being helpers to their Husbands both in soul and body.

As for those women that be wicked, unclean, profane and ungodly, notwithstanding the fearfulness of their nature, their keeping at home, and their manifold crosses, What would they have been if they had been men? They would have been monsters, and of such women-monsters, Hell is as full as of men-monsters.

Note further, That he saith not, wealthy women, fair women, but holy women; Here's the ground of his commendation: A little holiness is better then a great deal of riches and beauty; That that is to be desired of a man, is his goodness; Beauty fades with sickness, wealth hath many ways to take it away, but grace holds ever to life eternal, and commends before God, Angels, and good men: Therefore when God threatened to take the wealth from the rich men of Jerusalem, and gay clothes from the women, yet saith, he will make them amends, How? Everyone shall be called holy; They shall so profit by their affliction, as where it might have been said, Yonder goes a rich man, yonder goes a fair woman, a woman in costly apparel; now, Yonder goes a godly man, a virtuous gracious woman: This is commendation indeed, and for this we ought to labor, that we may have our part herein.

Again, He calls them holy, though they were married; Marriage hinders not holiness, nor is single life more holy then it: Its the holy Ordinance of God, and the bed undefiled: The gift also of continence and single life, is sometimes given to carnal worldlings, and profane persons, but denied to God's dear Servants, by whom he will increase his Church and Kingdom.

This condemneth the Church of Rome; Oh, they extol single life, and disgrace Marriage, as if it were a living in the flesh: O their vile hypocrisy! they would seem holy, and yet maintain Stews openly; yea, some of them have written in defense of Sodomy, and for Fornication and Adultery; the infinite skulls of murdered Infants (the fruit of their Whoredoms) found near the Dens of their abode, witness how unholy they are. The Pope would be Peters Successor, yet was he a married man: Till God call us to marriage, we are to live in single estate purely; when we are married, soberly and holily: If we be single, we are not the more holy, or if married, the less holy.

But how could they be holy in those days? By Faith in Christ, whereby their hearts were purified, they severed from the world to the Lord's use.

There's no Sanctification, no Salvation, but by Christ: Now Christ is more clearly revealed then he was in those days, more holiness is therefore now expected; all ignorant, unbelieving, impenitent, and unholy women are in a fearful case, especially considering the means. The Lord will one day present these holy women, Look you here, here be women, that in the dawning of the day saw Christ, and you have lived in the Sun shine of the Gospel, and have not believed.

He calls them holy, though they had their weaknesses, as Sarah had; so that we are not to account those as not holy that have imperfections, for God accepteth of Believers in Christ, and pardoneth their imperfections.

This therefore correcteth the over harsh spirit of those, which cry down our Church as unholy, and a Synagogue of Satan, and no Church, because of some blemishes: Our Savior did not so, but more charitably calleth Jerusalem, The holy City, which indeed was the Church, though stained with many blots of error and bad life.

It comforteth also those that be truly sanctified, and upright in heart, notwithstanding their imperfections and failings, God accounts you Saints and righteous persons.

Adorned themselves, &c.] Of those duties which they did perform, I have already spoken; observe we only this, how they came to do their duties thus; he showeth they were holy and godly women, and so performed the same. Note then, that

Wives cannot perform their duties aright, unless they be holy; no being a good wife, till a good Christian; no building of a godly life on any foundation, but upon Faith in Christ: Whoso would do their duties aright, to God's glory, their own comfort, and another's good, they must fetch and draw grace from Christ by Faith; they that think to do otherwise, build in the Air, build that which will fall on their heads, and which will never hold or continue.

Even as Sarah] He speaks of many, and yet names but one, yet such a one as they could not but acknowledge worthy of imitation: Though more good men be mentioned in Scripture then women, that was, because of Genealogies, and their public places, not that their number was greater then the others; yet of neither of both are so many named by multitudes, as were in all those ages: God said, he had Seven thousand which had not bowed their knee to Baal; and its said, That at our Apostles Sermon Three thousand were converted, yet none are particularly named. In Heb. 11. some are named, with their actions and commendations, but that there were multitudes of others, is there also implied.

When therefore we read the Scriptures, we must not think that there were no more good people then we find there named: Oh! there were many thousands more; only so many are Registred as might be for our good, all could not: As when we come out of a City or great Town, looking back, we see the tops of a few Steeples and great houses, but when we were near we saw a great many more; so when our backs are turned upon an Age, alas, its but a few we can see then, in comparison of them that lived in that age: Howsoever, be we of men remembered or not, if we be holy men and women, we shall not be forgotten of God; our Names are Registred in Heaven, whether one day our bodies shall come, as well as our souls.

Obeyed Abraham, calling him Lord,] That she obeyed him, the story shows; for whithersoever he went and flitted, she went with him; and when she was bid make ready for the strangers, it was done, and that speedily, not a word against it; and her calling of him Lord, is here mentioned as an usual thing done by her, proceeding from a reverend regard she had of him, as her husband appointed her of God.

In all things lawful, wives must be like Sarah, therein (though haply somewhat against their mind) they must frame themselves to their husbands disposition: They must not speak to them snappishly, currishly, curstly, nor over familiarly, calling them by their Christian Names, but respectively and reverently.

Whose daughters ye are, as long as ye do well,] Such women as live godly, purely, be subject, adorn themselves with grace, and are patient and meek, they shall not lose by it, but shall have peace to their Consciences, and a good Name in the Church, as Sarah, and be heirs of Heaven, as she is; being like her, they shall speed as she did: As men Believers are called, The Sons of Abraham, he being the father of the faithful; so all godly good wives, The Daughters of Sarah that holy Matron, that had a good Name in the Church while she lived, and is now in Heaven.

Let this be a provocation to women to perform these duties: I hope we give you no bad counsel, neither wrong you, in requiring of you but what Sarah did, and to do what may make you like her here and hereafter; what answer shall those make that are no whit moved hereby? ungodly, impatient, immodest women are not daughters of Sarah, but of that wicked one the Devil, and with him shall have their portion: As they that could not prove their Pedigree had no portion in Canaan, so they that fetch not their Petigree from Sarah, and be not her daughters in subjection, pure conversation, sweet speech, quietness in spirit, are not good wives, nor shall have the blessing of such.

And are not afraid with any amazement.] It may be Christian wives were afraid, that if they did not set out themselves in bravery of apparel, their unbelieving husbands would not care for them, but seek after others: For this the Apostle prescribes a remedy; let them not yield to do evil for avoiding that, but trust in the Lord, not being afraid with any amazement.

Its not enough to do duties, but we must do them in a right manner; that makes or mars. Hence many in doing duties to God, do them not; in praying, they pray not; hearing, they hear not, because not from the heart, in Faith, but out of custom, and in ceremony and formality: Wives must not be dutiful, because else they should lead a woeful life, their Husbands would cut them short in their will, &c. These are carnal respects for Heathens to be moved with; but Christian women must be dutiful, out of conscience towards God, and love to their Husband, as they whom God hath appointed to be their heads.

Verse 7.

Likewise ye husbands, dwell with them according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hindered.

NOw he comes to the duty of Superiors, particularly of Husbands, whom he only nameth; for that he that is a good and godly Husband to his Wife, will be also a good Magistrate, or Minister, if he be called to those places. And in that he teacheth Superiors their duties, we may note, That Superiority exempts them not from duty; every honor carries a burden along with it: The more high any is in place, the more is expected of him, as more was of him that had the five, then of him that had the two talents; as they look for much duty from others, so not a little is required of themselves: Every Superior should make his Inferior more beholding to him, then he can possibly be to his Inferior, even Inferiors may be as dear unto God as themselves are; And they themselves have a Lord and Master in Heaven to call them to an account: The Word also doth no less ininstruct them in their duty, then the others in theirs: No man holds his place to be idle, but the greater it is, the more is required of him; The Word must guide them in their places, they must not do as they list.

Likewise ye Husbands, &c.] In other places the Husbands duty is set forth by love (no love, no husband, a man, not an Husband) but here by the fruits, which are, 1. To dwell with their Wives. 2. As men of knowledge and understanding. 3. To give them honor; and that, 1. Because they be the weaker vessel. 2. Heirs with their Husbands of Grace and Salvation. 3. The contrary would breed unquietness, and so interrupt and hinder their Prayers together, which were grievous.

Herein he instructeth Husbands (as before he did the Wives) they standing in no less need of instruction, and no less failing in their duty then Wives, who therefore must humbly, patiently, and christianly hear their duties, with a desire to be ruled accordingly.

Dwell with them] The Husband must forsake Father and Mother, and cleave to his wife; they must keep together for all the marriage ends, the procreation of Children, the avoiding of sin, and keeping themselves chaste, and for the continual comfort they ought to have each of other in prosperity and adversity, for body and soul; and this is for the continuance and increase of love. True it is, the Husband may be absent from his Wife, either by the commandment of his Prince, being employed in any service, whether in Church or Commonwealth, or upon his own necessary affairs, as Merchants and Mariners, or upon mere necessity, as many dwelling in one place, do yet work in another, yet must not he fail in his absence to pray for her, to keep himself chaste, to have her as it were still present with him, sending to her as often as he can, and returning as speedily as he may: Also if any contagious disease should be, they may (with mutual consent) part for a while; It must be matter of weight must keep them any time asunder, not any unkindeness, yea, though both be willing to dwell asunder; For whom God hath joined together, no man must sunder: And as they may keep in one house, so one bed and board must hold them; therefore it is that she is said to lie in his bosom, and, Let her breasts satisfy thee at all times.

1. This condemneth all unlawful partings of Husband and Wife, as of the Jews which put away their Wives when they took dislike of them, by giving them a Bill of divorcement; This came of the hardness of their hearts, but was not so from the beginning: Of sundry in our times which live asunder, as have been married young through some sinister respects of their Parents, or rashly or inconsiderately, though come to years of discretion, which afterwards they have disliked, neither party loving the other according to God's Ordinance; of those Husbands that idly give themselves after marriage to travel to see Countries and Fashions, thus exposing as well themselves as their Wives to Satan's temptations: Of those that for the most part haunt Inns, Alehouses, and Taverns, Gusling, Gaming and Whoring, being but seldom at home; If the Husband is to leave Father and Mother, much more such places, to cleave to his Wife: Of those which following their Recreations and Pleasures, put all upon their Wives, chiding them for whatsoever is done amiss by Servants or others; those prove cruel taskmasters to their Wives, like Pharaoh 's to the Israelites: were it not better for such (their businesses being over) to read, confer, and lovingly converse with their Wives? and should not their company be better to them then all companies in the world?

2. This condemneth those that part boards (the Husband being either so proud, as he thinks his Wife not good enough to sit with him at Table, or she so unquiet, that he eats by himself, each Hog in his own Trough) yea and beds too, and that either continually, or upon discontent for some time, or upon surliness, and overmuch coyness; when the Husband will not be troubled with the childes crying, &c. as if he were not sometimes to bear such marriage troubles, but lay all upon his Wife.

3. This condemeth the marriage of Children, who must be kept asunder many years; This comes from the excessive haste of Parents, which dare not trust God for a marriage rich enough, till they come of years, but thus prevent the Lord: Such think they work wisely, but for the most part, its but foolishly: They think thus to build their houses, but for the most part it proves their ruin, such seldom loving one another.

According to knowledge,] Husbands must be men of understanding and knowledge in the Scriptures, and grounds of Christian Religion, that they may do good to their wives and whole family: They are the head, therefore must be able to guide; the eye, therefore must see: If the eye be dark, all must needs be dark; as the ointment on Aaron's head ran down on his beard, and thence to the skirt of his garment, their knowledge must be exercised for the good of their wives, and the meanest in their family. They must be men of knowledge: 1. To instruct them in the ways of God, to pray with them, and (especially when through weakness or sickness their wives have been forced to stay at home) to inform them of such Points as [ 1] were publicly delivered by the Preacher. 2. To comfort [ 2] them in their heaviness of mind, affliction of body, loss of children, and the like, and that from the Word of God, being able to asswage the bitterness of their grief. 3. To advise and counsel [ 3] them for the best. 4. How to admonish and reprove them: They [ 4] must not do it without cause, nor when there is cause in an ill manner, before company, or with carnal bitterness, but rather in the terms of the Scriptures, and in love. 5. When to yield to their requests or [ 5] persuasions: Herein Adam, Sampson and Ahab failed, but Job in rebuking his wife, shown he was a man of knowledge. 6. To bear [ 6] with their weaknesses and infirmities meet to be born with. 7. Not [ 7] prescribing them to do any unlawful or unreasonable thing, whether on the Lord's day, or at other times, as to say, They are not within, when they are within, &c. 8. Not keeping such a number of [ 8] Dogs, as may be both loss and continual vexation to their wives, or removing up and down till they have wasted all they have: Thus bad wives may be brought on to goodness, and good wives made better.

1. This condemneth the common abuse of this Land; How few husbands be men of knowledge, able to instruct, comfort, advise, govern or admonish their wives? how few able to pray with them, repeat a sermon to them, or comfort them in any of their heavinesses? Hence it is, that they burden their wives with needless things; Hence many women of some good parts and towardness, matching with such Worldlings and Ignorants, have been undone; Hence so many jars and contentions in families: How many wives would perform their duties, if their husbands would go before them in performing theirs? O what evils might be avoided if husbands had but discretion! but most are void of understanding, cannot give a reason of their Faith, cannot pray in their families, scarce give thanks for their meat, check and discourage their wives from goodness, if they have any inclination thereto: Alas, in these days, if they get a little hair on their faces, and their portion into their hands, they think themselves fit to marry, though they have neither wit nor understanding; or if they stay some years, its to get goods to set up with, not that they may be furnished with knowledge. Parents inquire after wealth, and how their daughters shall live, but do not much regard their living with men of knowledge.

2. This condemneth the Papists, which forbid the Layety to read the Scripture: But where's knowledge to be learned, if not by them? Its enough with them that their Priests have knowledge, yet must not they marry.

3. For those that are married, and have failed herein, let them redeem the time: If he be worse then an infidel that provides not bodily maintenance for his family, then what is he that provides not spiritual?

For those that are to marry, let them beg for wisdom, and labor for knowledge, that being married, they may live Christianly, and according to knowledge.

For parents, let them instruct their sons in knowledge, and before they provide them wives, let them know indeed that they are men of knowledge; and for those that have daughters to marry, let them not so much aim at wealthy husbands, as with those which may live with their daughters according to knowledge.

Giving honor unto the wife,] The honor which is here prescribed, is not Divine honor ( Peter would none of it at Cornelius his hand, nor the Angel at Johns ) nor that honor which an Inferior is to give to his Superior (whereof we may read in the fifth Commandment) but such as a Superior may give to an Inferior (so is the wife in some things) but as anunequal to his equals, so is the wife in many things. This comprehends diverse things:

1. That the husband is to respect and esteem his wife, as of a most comely, necessary and profitable instrument, appointed of God as a [ 1] meet help for him for the comfortable passing of his life, and such a one as he could not be without; profitable to the increase of posterity, to the building up of his house, for the bringing up of his children, for the ordering of his family, and disposing of things within doors (wherein he himself hath no skill, and which being left to servants are but sorrily done) profitable also to converse with in prosperity, to take comfort from in adversity; yea, by joining with him in every good duty to further his souls salvation: She is every way a necessary (not evil, as the world faith, but) good, an help meet for man, both in respect of body and soul; who more careful, painful, faithful, comfortable to her husband, then she? If God take away the wife, alas, how lame and maimed is the husband, his one hand is gone: When husbands do not thus esteem of their wives, they discourage them, occasion unquietness in them, if they be women of Spirit, or otherwise make them foolish.

[ 2] 2. That the husband is to ask his wives counsel and advice in businesses: God hath made her of his privy council, and two eyes see more then one, yea oftentimes (that he may not despise her) she more then he: Jacob sent for his wives into the field, and conferred with them about his journey: Many husbands have confessed, that if they had taken their wives counsel, it had gone better with them. Naaman heard his servants advise, and followed it, much more should the husband the wives: Abraham heard, and yielded to Sarah about Hagar and Ishmael; such are indeed injurious to their wives, that will never make them of their counsel.

3. That according to his ability he is to allow her competent maintenance [ 3] for herself, children and family, not spending all abroad, as too many do.

4. That he is to give her a fit employment for her place: It were [ 4] a foul wrong for her to sit in a chimney-corner, or set about some base employment, a servant in the mean time carrying the keys, and having the whole disposal of the house: And as he is thus to give her a fit employment, so therein to let her alone, not prying narrowly into everything, and following her from room to room, and taking account of everything, and every penny made of it, as distrusting his wives thrift, wisdom or faithfulness.

5. That he do not over burden his wife, or require more of her [ 5] then she is well able to go through: He must not be a task-master to her, lest she cry unto God, and he hear in his anger, especially not when she is sickly or child-bearing, when she is big, or after her delivery, for then he is to bear much with her: Such as fail herein, whereby either their wives or children are cast away, have they not a guilty conscience, and an hard answer to make?

6. That he must not reprove her before company, no not before her [ 6] Children or Servants; for as this provokes her, so it weakens her authority, that she shall prevail the less with her Family in her husbands absence.

7. That he ought not to take part with Child or Servant when she [ 7] rebukes or corrects them, though haply she be in a fault; he must tell her thereof in private.

8. That he is to use her lovingly and kindly, not proudly, tyrannously, [ 8] or cruelly, abusing his authority; for though God hath given him preeminence, yet is he not to use it as he list, but as God prescribes.

What may not incite husbands hereunto? God requires it, they are their own flesh; Christ loved his Church dearly, as accordingly they are to love their wives; She hath forsaken all for him, and he hath chosen her from all others; Her Friends entrust her with him, and expect kindness at his hands; He promised the same at the time of his Marriage, before God and the Congregation: This also will provoke her to her duty, and so further a comfortable living together. Whoso then regards the Commandment of God, and will suffer it to bear • way with them, or their Covenant and Promise, must thus honor their wives.

This condemneth 1. Those Monsters which not only lade their wives with Curses and Railings, but abuse them also with blows and heavy strokes, oftentimes in their drunken fits shurting them out of doors; these be brute beasts (when knew you the Cock spur the Hen?) Devils in the shape of men: Its marvel their Neighbors take them not and bind them for mad men; for none but mad men beat themselves and their own flesh, whom Bedlam or Bridewel would fit better, then to be at liberty, unless they could use it better. 2. Those (though not altogether so bad as the former, yet) can lend their wives a box on the Ear, or a dowse on the Neck, or a spurn with their foot. 3. Those which though they can rule their hands, yet are so hoggish and churlish to their wives, as they know not how to please them, ever unquiet, and like Nabal, so wicked, that one cannot speak to them, yea, will both rail on them, and revile them. 4. Those that sometimes be pleasant, and use their wives well, who yet at small things will be so hot and angry, as they break out into unseemly, harsh and bitter words, that vex and grieve the spirit of their wives: This argueth much weakness in the heart; Anger resteth in the bosom of fools; and, He that is hasty to wrath, exalteth folly, as, He that is slow to wrath, is of great wisdom. Such sharp and unkind speeches fall out sometimes between those that love well, and be good Christians, but its their fault, and matter of humiliation. Neither let any please themselves with this, that they are quickly pleased again, for they may speak such words in their fits, as can hardly long after be forgotten, they may pierce so deep, that the wounds made thereby are not soon healed, and when healed, not without scars; yea, its a matter of reproach among men, to be counted hoggish and unkind to one's wife.

Obj. Oh, but my wife is froward, and speaks to me otherwise then she should; thus and thus provoketh me, not without cause I do thus and thus to her.

A. If our wives had no infirmities, they were worse then beasts that would misuse them (and yet there be some who have very good wives, whom notwithstanding they use but untowardly) and if they had no imperfections, what need had we of patience? Having imperfections, shall we take hold of every little frailty? Its presupposed that husbands should be stronger then so; and doth not Christ bear with the infirmities of his Church? Beside, wives have many times occasions to distemper them, as frowardness of children, untowardness of servants, sickliness, &c. and they are otherwise good wives, love us well, be careful for our state, bring up our children well, and so should be born with; nay, have not we ourselves someone or other infirmity that they are feign to bear with?

Obj. Oh, then we shall have enough of it, we shall never have done; therefore better hold them to hard meat, and make them smart for it, &c.

A. This lesson was not learned in Christ's, but in the Devils school; for God bids us bear with one another's infirmities; and, The wisdom from above is peaceable and gentle; mildeness also and loving usage shall prevail more, and do more good, then cruelty and severity: Many a good man that hath had an impatient wife, by his grave admonitions, godly life, patience and Prayers, hath obtained, that she hath proved a very good woman.

Obj. Oh, but my wife will not yield to any good order, cares not for prayers, neglects her Family, brings up her children idly, &c.

A. Heres wisdom, as not to see God dishonored by suffering evil, so, not to break love, or disturb peace: We must in God's matters hold our authority and God's right, though in all our own matters we yield; the contrary had like to have cost Moses dear: We may not buy peace on such hard conditions, yet in such cases we must rather persuade then enforce, show what the Word of God saith, use Reasons and Arguments to this purpose; yea, if need be, denounce God's wrath and judgments, which notwithstanding ought to be done in private and love, without carnal bitterness: We may be earnest, yet not impatient; and if we perceive any little amendment, take knowledge of it, and thereupon encourage them, pray for them, instruct them with meekness, waiting while God give them an heart to repent, and in good sort to comply with their husbands.

As unto the weaker vessel,] Here's the first Reason to enforce the former duty, Wives are the weaker vessels: They are weaker in body then men, weaker also in mind, timorous, and fearful, soon discouraged, soon provoked, quickly take hurt, and are quickly out of temper.

God hath done this a purpose, it was so from the beginning, that the wife might the more willingly submit, and its necessary for peace and order, that one rule, and the other submit, which that the Wife may do, and be glad of an head and guide, she is made the weaker vessel; yet are not Wives so weak, but God hath given them competent ability of body, and mind to go through with their duties, and as they be the weaker, so they have the weaker works (except bearing of children, which they brought on themselves by sin) then men, theirs being for the most part within doors.

1. Hereupon let Wives submit themselves the more willingly, and the weaker they find themselves, let them trust the more on God, that they may be strong in him.

2. For Husbands, let them use their Wives kindly, being weak; they must not grieve them, nor disquiet them to their undoing; they be good, costly, and very profitable vessels, for excellent use, but easily cracked, therefore had we more need have the more care of them, as we have of some choice glass. A Gentleman will not put his Watch or Clock into the hands of Children or Fools, nay, he thinks that he is scarce wise enough to handle it himself, What discretion then and wisdom is needful in Husbands about their Wives?

3. This rebukes those that use their Wives ruggedly, and curstly, sometimes railing at them, other times beating them, whereby many good Wives are spoiled. A Venice glass well used and looked too, may last long, so may a good Wife, but some use them so hoggishly, as they are not like to last long; some vex and grieve their Wives, that they pine away with sorrow, What an account have these to make? justly may God punish such, by taking away their good Wives, and sending them such as may be scourges to them.

And as being heirs together of the grace of life.] The second Reason, from the honor whereunto God hath advanced them; They be Kings daughters, Heirs of eternal life no less then men; They have the same right to Heaven that men have, and so to the means, Christ Jesus, the Word, Sacraments, Prayer, Faith, Repentance, Sanctification: God hath herein made them equal, so as that there be holy women as well as men; so all believing women be the daughters of God, and so his Heirs, Heirs of the grace of life: Among men, sons (not daughters, if there be any sons) be Heirs, and not all neither, but one; but God, though he hath many sons, yet doth also make all his daughters Heirs. But of this on verse 5.

1. This should make women content with their state, and thank God highly; though they be appointed to be subject to their Husbands, and be also the weaker, yet seeing God hath made them equal in the greatest matters, they may rest satisfied, especially seeing even those things also, wherein they might seem abused, are much for their good.

2. It may provoke them to labor for their part in grace, and means of glory, God hath not excluded them, they must not exclude themselves: A grievous fault it is in a number of women, that they regard not goodness, as though being poor women especially, little were required of them; But have they not souls to save as well as others? must they not come to Heaven the same way as others? and as they be wives and mothers much is required of them.

3. For husbands, let them use their wives exceeding respectively, seeing God hath so honored them: To abuse God's daughters, his heirs, is grievous. If a man had an Heathen woman to his wife, he ought to use her well, much more being a Christian: The more grace any woman hath, the more kindly must she be used; such are Kings daughters, heirs of the King of Heaven.

That your prayers be not hindered.] The third Reason: Using them ill will breed Contention, and so make them unable to pray at all, or pray amiss. Here note,

1. That the husband should pray with his wife (God takes it here for granted) and that also constantly; the course of their prayers must by no means be broken off.

This is their daily homage to God; they have daily need of pardon, grace, protection, direction in all their affairs, all which must be prayed for: This hath promise of blessing, and herein all Religion is contained.

This condemneth most husbands, that never pray with their wives; they have no skill nor will hereto, an argument of a profane man, void of all Religion, dead in sin; for where there is the least spark of grace, there will be crying to God. How do these live? as much Religion in their Hogs-coats, as in their houses, they live like Swine; most Families, instead of being little Churches, be Heards of Swine, which live as if there were no God: How do these look for a blessing? God hath promised none but to them that ask it; what common blessings they enjoy, they enjoy not as fruits of their Prayers; If we desire to be accounted religious, and would have any blessing of God, let's learn to pray.

2. That whatsoever would interrupt our Prayers, is carefully to be avoided: Thus as we are to avoid worldliness, an ill conscience, and the like; so also contention and wrangling, both with our neighbors, and wives: That party is unfit to Pray, whose heart is poisoned with wrath and malice; the Prayers of such are loathsome, being thus, our Sacrifices will not be accepted at God's altar: O what a grievous thing is it to lose our prayers? What else have we to help ourselves with? What judgments doth not prayer remove? What blessing doth it not obtain? greatly doth he lose, that loseth the benefit of his prayers.

Therefore let us beware of contention and strife, especially with our wives: Let us always keep our hearts calm and fit to pray; Who knows what need he may have of prayer, and that more then ordinary? As men keep their Horses for service in plight and breath, so keep we our prayers in good tune; keep we them as a Pinnace ready to send out speedily, and come home laden, else we may miss many a good purchase.

Verse 8.

Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous,

Verse 9.

Not rendering evil for evil, or railing for railing; but contrariwise blessing, knowing that ye are thereunto called, that ye should inherit a blessing.

NOw he comes to certain general Exhortations, that concern all sorts and states whatsoever, and they tend to love, and a peaceable and comfortable living together one with another.

Be ye all of one mind,] Not that he would have these Jews to be of one mind with the Idolatrous and profane Gentiles amongst whom they lived, but that being converted and believing Jews, they would all consent and agree together, in the matters of Faith, and Religion of Christ, that they would all embrace the Lord Jesus, the only Foundation; and that some only should not look for Salvation by him, some by the Law, and some by both, but that all should seek unto him alone: And as they were thus to agree in matters of Faith, so also in their Civil affairs, avoiding contention and strife. The virtue then which is here exhorted unto, is Unanimity, a joining together in one mind, and one heart, in one judgment, and one affection.

For Unity in Religion, though Errors be many, yet there's but one Truth, which everyone must know, believe, and walk in to Salvation: Other foundation besides Christ there's none; all that believe in him shall be saved, as they that miss of him, building beside the foundation, fall to the ground, shall be ashamed and confounded: We were all created in the Truth, but since the fall become prone to error; Christ is the Truth, the Way and the Life, and this are we to buy; this is contained in the Scriptures, for which we are to search: Some foolishly imagine, that everyone shall be saved by his own devotion, but its life eternal to know God, and Christ Jesus whom he hath sent.

To be thus in one judgment in Religion, is a great mean of peace, as the contrary a great cause of dissention; even disagreement in small matters, makes alienations of affections, much more in Religion. This Jeroboam knew well, he would not suffer the ten Tribes to come up to Jerusalem to worship, as God commanded, lest agreeing together, they should fall from him, but chose to set up a new kind of worship at Dan and Bethel, thereby to set them at odds.

Its lamentable that so many are distracted into divers and innumeral Heresies, and but a very handful have the Truth, and be of one mind: Some disagree from the Truth in the very foundation, as, [ 1] 1. Heathens and Pagans, living in strange kinds of idolatry, being [ 2] altogether ignorant of God and Christ. 2. The Jews, that look for another Savior, acknowledging the Father but not the Son; but he hath [ 3] that not the Son, hath not the Father. 3. The Turks, that acknowledge [ 4] the Old, not the New Testament, the Father, not the Son. 4. The Papists, that hold some (not all) points tending this way, as in the matter of our salvation, parting the same between Christ and our [ 5] selves. 5. The Arians, and that base Atheistical Sect of the Family of Love, &c.

Some, though they differ not in foundation, yet err from the truth; Such were the Donatists, Novatians, and such like of old, as in our times, the Lutherans beyond the Seas, and amongst ourselves, the Separatists; Those are led with a Spirit of pride and preposterous Zeal; They were bred up in the Church, and as soon as they were able to shift for themselves, they spit in their Mothers face, and call her Strumpet; These be ungracious children, they were never thus taught of Christ or his Apostles: As we are to pity and pray for the former, and that the Lord would deliver his poor people from the tyranny of the Turk and Antichrist, giving the Gospel a free passage among them, that with one mind and mouth they may glorify God in Christ Jesus; so for these: Seeing there is little to prevail with them, as having a proud conceit of themselves and their opinions, lets take heed we be not led away with them; for herein they hazard their souls greatly, that they forsake the means, the Ministry of the Word, and so may revolt, or at least stand at a stay: Whiles they be so quarrelling about matters of Controversy, they neglect matters of Sanctification and Government of their lives.

Besides, even among ourselves that tarry in the Church, there is odds and difference, and thereby carnal worldlings and profane persons excuse themselves from embracing Religion, but this shall not serve their turn: There is odds indeed, and no marvel, For we know in part, and believe in part.

But wherein is the difference, not in the grounds of our Religion, but in matters of Ceremony and Circumstance: So far as the Ministers of the Church of England agree, let them embrace, believe and obey, and it shall be sufficient to bring them to Heaven; as for the things about which they differ, they little concern them: we are to desire God that these controversies were at an end, and that we may be all of one mind about these things; till which time we are to desire, that there might not be such Separation of affections for these things, but as both may be saved and be good Christians that be of either of both minds, so there might be a consent and agreement, and not one rent asunder in affection from another; for as it were extreme uncharitableness for any to judge any for these things, whom they see to live godly, and Preach diligently, so to censure those over sharply that are not altogether of the same judgment. This doth much hurt, for as it was said, The war of Heretics, is the peace of the Church; so it is now too true, That the contention of the Church, is the peace and increase of Papists among us: Hereby also many fall to Brownism, and sundry no doubt hereupon shake off all care of Religion, and are little better then Atheists.

Some there are even also amongst private Christians, that having somewhat better gifts of wit and memory, and some more knowledge then others, fall to curious questions, and maintain strange and singular opinions, as, That they can discern Spirits, and in an hours talk with a man, know certainly whether he be a child of God or not, &c. whereby they draw parties to themselves, fall into wrangling and strife with such as oppose their fancies, becomes strange unto them, discharge them behind their backs; whence the godly are grieved, and profane ones take occasion to exclaim against the profession of Religion, yea, their Ministers become ill thought of as teachers of such Novelties: Such are of a proud Spirit, as who take up Opinions not grounded in the Word, and maintain them also to the breach of unity and love: If any scruple arise in our minds, we are in humility to resort to those, whose lips are appointed to preserve knowledge.

For unity in civil affairs, or outward conversation: We ought to be of one mind in every good thing in our families, and places where we live, husbands and wives, neighbors with neighbors, must be like-minded one towards another, according to Christ Jesus; any other is a conspiracy, no true agreement. In Towns men ought to join together to suppress evil persons and places, and set up goodness so much as in them lies; where two or three thus consent, there is God in the midst of them: But in most places, men set themselves to cross one another, and Baal hath them which plead for him, and against God and goodness; as if one Horse were set at the one end of the Cart, and another at the other end, and each put to draw, they would trample the ground, tire themselves, and do no good to the owner: so is it in many Towns, where dissention beareth sway, nothing is done to the glory of God or good thereof. And for particular persons and neighbors, they must be of one heart, and live lovingly together, not offering occasion of offense, nor readily embracing any, but forgetting, forgiving, and passing by injuries, not giving place unto wrath, nor suffering the Sun to go down thereon. We are brethren, members also of one body, we must live like Lambs one with another: O how good and comely a thing is it thus to live! but alas, how do men wrangle and contend for every trifle: Welfare Abraham, he would rather yield to Lot then contend, we are his children if we follow his steps; What a shame is it, that they which are baptized with the same Baptism, profess the same Faith, and say that they are guided by the same Spirit, should yet be at strife and variance? O fie upon it, How do these stain their Prayers, hinder themselves from the Sacrament? How canst thou look God in the face, who thus break his Commandments? Hereof pride and covetousness are the main causes: Take we heed to these duties, that living in peace, the God of love and peace may be with us.

Having compassion one of another,] Another virtue required, is to be of like affection each to other, in their prosperity rejoicing with them, and desiring the continuance thereof, as in their heaviness to be grieved; yea, we are to rejoice in their prosperity, though we our selves were in affliction, to rejoice, I say whether in respect of the Church in general, or of the particular Members thereof: Such shall not prosper that have ill will to Zion, that envy the prosperity of the Church, nor such as are envious at the good estate of particular Christians, or Ministers, their welfare, credit, peace, liberty; nor such as have an ill eye at their Neighbors thriving in wealth, credit, gifts, or any other blessing: Through the Devil (justly styled the envious man, as being the author of envy, they become thus envious: What, shall we have an ill eye, because God is good? what is this but to find fault with God? How was envy punished in Cain, in Esau, in the Edomites, &c. Its a work of the flesh, which God cannot away withal; nay, we are not to envy at the prosperity of the wicked, for they shall pay full dearly for it: Naturally we are addicted hereunto, but we ought to hate it, and strive against it: And for them whom God blesseth above others, they must walk very warily in all humbleness and care to do good, and kindly use their Inferiors, else they put them upon a temptation of envy, whereas on the other part people will say, His wealth and place is well bestowed on him, he is loving, affable, doth good, &c.

And as we are to rejoice with them that do rejoice, so must we mourn with them that mourn, we must help to bear their burden; we must pity them in our hearts, pray for them, visit them, and otherwise relieve them if need be; we must not be altogether for ourselves, as those who were not born for ourselves alone. In the natural body, if one member suffer, the rest suffer with it, much more should it be so in the spiritual: If the foot get a thorn in it, the back bows down to it, the eye looks upon it, the hand searcheth it, the heart grieveth, the tongue complaineth; should not we be thus affected at the hurt of our fellow-members? Our head is a living feeling head, and accordingly we should be feeling members: If we shall do thus for others, shall not they do the like for us? Herein Nehemiah may be our pattern, though he were in great prosperity, yet hearing of the miseries of God's people, he so mourned, that it was seen in his face; he used his best credit with the King, and by his permission undertook a painful journey with much hazard to remedy the same.

1. This rebuketh those which rejoice at the destruction of the Church and members thereof, as the Papists would have done had their Powder-treason been effected, and as carnal people do when the godly fall either into any trouble or sin: Thus did the Edomites in the day of Jerusalem, but he that is glad at calamities, shall not be unpunished: Job rejoiced not at the destruction even of him that hated him; who so thus doth, the Lord will not turn away his wrath from him.

2. It condemneth those which instead of grieving at the afflictions of their Brethren, are the only authors thereof, by Oppression, Bribery, Extortion, and such cruel dealing; so was Pharaoh unto the Israelites, as Paul a cruel persecutor till he was converted: Now if they that grieve not with them, and help them not in their miseries will be found guilty, and condemned at the last day, what shall become of those men of blood that have been the cause of their overthrow? The cries of God's poor servants ascend against them, and will bring destruction upon them, as the Israelites upon Pharaoh.

3. It condemneth those that whatsoever be the case of the Church, or Christians, or Neighbors, have no regard thereof, but give themselves over to Ease, Pleasure, Belly cheer: Thus did Ahasuerus and Haman, thus the rich Glutton in the Gospel, but there's a curse prepared for such; others are like stocks and stones, neither grieve in heart, pity in tongue, nor afford any comfort to those that are in distress, they may sink or swine for all them: They think it well if they hurt no man, but this will not serve their turn, O what comfort can such look for either from God or men in their extremity! yea, its also a great fault amongst Christians, that they mind so much their own matters, that they are little affected this way, seldom pray for such as are in distress, slowly visit them, and slenderly relieve them: Who knows what temptations they may meet with? Its no easy thing to go alone through trouble without help; its an Argument such have shrewd obstruction by Self-love and Covetousness, wherewith they are much benumb'd, half dead through want of Spiritual moisture: We must labor to put away those, to be purged and rid of them, and labor to find our souls to be in a good state and plight, by our sensisible sympathizing at our brothers miseries: Are we guilty herein? It concerns us to be much humbled for the same, and to labor for Reformation; then shall we with comfort look up to God in our afflictions, and may be assured, that if God shall lay his hand upon us, not a few will help shore us up, and thats no small comfort in affliction.

Love as brethren,] Love as children of the same Father, love each other as it becometh Christians, love one another with a brotherly love. Hereof I have spoken on Chap. 1. ver. 22. Here only consider, wha • Christians are to do, and what to avoid, that they may love one another.

1. We are 1. To provoke one another unto the duties of love. 2. In all we do to or for the Saints, we must strive to do the same in a loving manner. 3. We must hide our brothers infirmities, not blazing them abroad to their disgrace, not estranging ourselves from them for wrongs they do us, but gently rebuking them for the same. 4. If our brother trespass against us, we must show ourselves easy to be entreated upon his acknowledgement thereof.

2. We must avoid, 1. Familiar society with the wicked of the world. 2. Take heed of such as sow discord. 3. Not desire worldly greatness, whether in Church or Commonwealth. 4. Not be wise in our own conceits, but esteem of others judgment as well as our own. 5. Not be altogether addicted to our own worldly affairs, thereupon affecting retiredness from the society of others.

1. This reproves those that love, like, and use all alike; the loose and profane, give them as good content, as the good and virtuous.

2. It reproves them, that like the godly worst, or could like them well, were they not so precise.

3. It reproves the contentions between Christians; we should love one another with brotherly affection, and show the same by brotherly actions, but how do many fall out for trifles? What a fearful thing is this? How monstrous and prodigious for one member to offer violence unto another? To see brethren contend before God their Father, in the face of the Church their Mother, and before their fellow-brothers and Christians in Christ that grieve at it, yea, before the wretches of the world that laugh at it, how strange is it? When two Christians fall out and be at variance, do they not unchristian and unbrother each other? O the strength and violence of our corruption breaking asunder this band! What shall tie men together, if the Spirit of Love be not strong enough? O that we could remember with Abraham, that there are Canaanites and Perizzites in the land! O that the unregenerate would labor for Sanctification, whereby they may begin to love God and their brethren, and the regenerate labor to pull out all these weeds of Pride, Covetousness, Envy, Frowardness, &c. that this tender plant of Love taking root in their hearts, may so thrive, that it may fructify in their lives and conversation, and they may abound more and more therein.

Be pitiful,] Pity is an holy compassion of the heart, whereby we are ready to relieve them that are in misery, whether ourselves or others.

Herein there must be both the affection of the heart, and help of the hand.

For ourselves, we are by nature in a most woeful and fearful condition, we are sinners, and so under the curse of God, and subject to eternal condemnation hereafter, and therewithal the vassals and slaves of Sin and the Devil. Now we are bound to love ourselves first, therefore to pity ourselves in any misery: If we be in any bodily misery, as pains, poverty, or the like, we moan ourselves, complain, and grieving, seek to relieve ourselves, so ought we to take knowledge of the miseries of our souls, and labor to get ourselves out of the same: We must not be quiet till we have got the assurance of the pardon of our sins, and that there is no condemnation unto us; we must give no sleep to our eyes, nor slumber to our eye-lids, till we find our selves thus delivered: And considering that of ourselves we have no strength to anything that is good, we must endeavor to live under the Ministry of the Word, where we may know the will of God, and be thereby directed unto Salvation.

This condemneth the most unmerciful hard-heartedness of the world, that have no pity on themselves for their Spiritual miseries, nay will not take knowledge of them, but hate those that would help them out of them, or knowing them, yet are content either to abide in the same without any regard, or bless themselves in their condition, as if either it were not so bad as it is, or they might come out of it when they would: Would we not pity ourselves if we were blind, lame, naked, diseased in our bodies? Such are we in soul, but where's our pity? Who would live in a place where there were no bread? or in a Town besieged by Enemies, wherein there were no Watchmen to give warning? but not a few live where there are neither Preaching nor Preachers. As Peter bade Christ favor himself, so may we bid these pity themselves. O consider of the worth of your souls, and of the misery wherein they now are, and (if not now prevented) hereafter shall be: How do we take on if our finger be but a little burnt with a Candle? Should we not therefore stand in fear of the everlasting burning in Hell? Who will pity you, if you pity not your own souls? or who will commit unto you their souls to be cared for, that have no pity of your own? If God cast you into eternal torments without pity, yet you must needs blame yourselves, as those who had no pity of yourselves: O pity yourselves, though it be with some pains to your bodies: If your bodies do your souls a good turn, as by bringing them to the Word, being profited thereby, they will requite them a thousand fold.

Pity towards others, is either in respect of their souls or their bodies.

In respect of their souls, It must be our care and labor to help them out of such miseries and bondage as they lie under: Thus must Princes be careful of their subjects souls, be unto them as nursing fathers and nursing mothers, feed them, guide them, and with Asa, Hezekiah, Josiah, Jehoshaphat, &c. provide that they may be instructed in their duties: Thus must Magistrates of the people among whom they live, encouraging the good, and punishing the bad: Thus Ministers, as Watchmen, tell people of any danger; as Shepherds, feed them; and as guides, lead them: They must preach to the capacity of the meanest, going in and out before them by an holy example: Thus Patrons must have a care in bestowing their livings in pity of the people's souls; Thus Parents of their Children, bringing them up in the narture and fear of the Lord; Thus Husbands of their wives souls, Masters of their Servants, all of us each of others: Help them that live in ignorance out of it in what you can, bring home the impenitent, comfort them that are afflicted; yea, we are even to pity those that are further off, or dwell in other Countries, who are yet without the knowledge of God and Christ, as also to pity their souls, who do not yet pity themselves. What may not induce us hereunto? God is full of compassion and mercy: Such an account made he of our souls, as to save them, he gave the blood of his own Son: Christ Jesus so pitied us, as he was content to abase himself to the state of man, taking upon him the form of a Servant, yea, to undergo the ignominous death of the Cross: O how he wept over Jerusalem! How moved he was with pity, when he saw the people scattered as Sheep wanting a shepherd? and as he himself Preached most diligently, so as the Doctor and Prophet of his Church, he furnished the same with able men, as the twelve Apostles, and seventy Disciples. Add hereunto, that the soul is of more worth then the whole world, and that if the soul be lost, it must lie in unspeakable and endless torments, and thither also will it draw the body.

This condemneth the unmercifulness of the world towards souls, as of those which establish false Religion, and bind their people thereto, as Jeroboam, who made the people sin; such poison and murder the soul: So of ungodly Magistrates, who hinder the preaching of the Word in what they can; So of ignorant, Heretical, corrupt Teachers, ravening Wolves, such starve or poison souls, They clothe themselves with the fleece, but care not for the flock; So of wicked and unconscionable Patrons, that for kindred, favor, or money, put in such as God never called, being no way fit for that weighty calling, utterly unapt to teach, having neither ability nor willingness thereto, being such as seek their ease and pleasures; So of wicked Fathers, that buy livings for their Sons, though never so insufficient; So of careless and ungodly Parents, that have no care of the education of their Children, providing for them food, gay clothes, and great Portions, but no good instruction. If they were taken Captives of the Turk, they will mourn, but are no whit moved with pity, though they be indeed Slaves unto Satan; If but their finger ache, they are grieved, what should they then be, seeing so many ugly sores of deadly sins running upon them? So of Neighbors that little regard those they live by, though ignorant, impenitent, &c. they are not troubled at it, show little mercy this way; So if any be afflicted in conscience, few take the same to heart, few do either regard or pity them. Assuredly such as show no mercy to the souls of others, especially them that be under their charge, shall have of God no mercy shown on their souls, but as it was said, Eye for eye, tooth for tooth; so will he make them pay soul for soul; their blood shall be required of them: There shall be judgment without mercy, to them that show no mercy, yea, God will especially unconscionable and unmerciful Ministers, not only in themselves and their goods so gotten, but also in their children. Contrarily to those that have pitied souls, God will show mercy: Godly Kings and Magistrates, with Jehoshaphat, Hezekiah, and Nehemiah, God will bless and remember them in goodness: Also godly, painful and merciful Ministers, shall both save themselves, and them that hear them; They shall shine as the Stars, and receive an incorruptible Crown of glory: Being careful in their places, they are (what effect soever their labors have) a sweet savor to God. The like may be said of Parents, who are careful in their children's education, and of godly Neighbors, which seek the good of their souls with whom they live, God will requite it into their bosoms, as having done a great work: O let us be provoked to have more regard and pity of the miseries of souls then ever! If we be careful of our own, we will also be careful of the souls of others; when we have once felt the misery of our own souls, and found mercy of God to be delivered therefrom, then will we know the worth of souls, and be pitiful over others. No marvel though so few be careful of the souls of others, being there are so few careful of their own; whensoever you see any negligent in their places, its because the work of grace hath not been as yet wrought on their souls.

In respect of their Bodies; To those that be sick, in pain, poverty, debt, prison, or any outward distress, we ought to be inwardly compassionate, and outwardly relieve them as we may; we must have bowels of mercy, right bowels towards them; we must have such tenderness of affection, as if we were in the same case; we are not born only for ourselves, we are but Stewards: God sends poverty on them, as for the trial of their faith and patience, so of our love; we have cause to thank God, who hath thus honored us to be givers, what have we deserved more then others? God as a mighty Prince and House-keeper, hath called us all to his Table, setting some at the upper end, others at the middle, as others at the lower end thereof; It were no manners in them that sit above, to keep all for themselves, they must distribute to them that sit lowest of that that's set before them: God is merciful, and so should we be, yea, this is the note of a good man, and such were Job and Cornelius, such Dorcas; yea, how pitiful was our Savior this way, when he fed the hungry, gave sight to the blind, healed the lame, &c. God hath also made gracious promises hereunto, all which may induce us to the performance hereof. And thus are we affected indeed, when we are ready to hear the cries of the poor, and to relieve them cheerfully; wherein notwithstanding we must not look for too much beholdingness, we must show mercy to those that have most need, and of those to the household of Faith; we must give out of goods well gotten, laying aside somewhat thereof for such uses; we must abound more and more, being full of mercy, and not weary of well doing: So when we lend freely, not looking so much to save ourselves, as to pleasure them to whom we lend, and in buying and selling, do unto others as we would be dealt withal: Whereunto may be added, our dealing mercifully with those which fall into our danger, by forfeiting their Bond, not fulfilling their Covenants, and the like.

1. This condemneth all unmerciful men, whether such as will part from nothing but even by constraint, hard-hearted, having no bowels, giving no more then needs must, not lending at all, or for their own advantage to the undoing of the borrowers; or such as do hurt, oppress, gripe by Usury, by cruel letting of Leases, selling after unreasonable Rate to the poor, buying of them half for naught, grinding their faces, and flaying their skins by Forfeitures, &c. so feeding themselves on them, and working on their necessities; Let all such know, That they have no grace in them at all, no soundness in Religion, no true love of God, God also will shut up his mercy from these, neither shall they partake of blessedness; Though they cry unto him, he will not hear them, he will be revenged on them in their goods, names, children, souls, here and hereafter: See Job 20. 10, 15. Prov. 22. 22, 23. Jer. 17. Mat. 25.

2. This may be a comfort to all merciful minded, and liberal handed men: They are herein like to God, who is merciful, and requires of us so to be, because he is so; as good and faithful Stewards, they shall be made Rulers over much: They shall be blessed every way, for they cause many thanks to be given to God, and they have also many Prayers; they are blessed in their goods, as which not only increase more and more, but descend from them to their posterity; they are blessed in their names, they live in credit and reputation, and being dead, they are much lamented for; they are blessed in their children, they are blessed every way, outwardly, inwardly, in body, in soul, here and hereafter: The merciful shall obtain mercy, The good and faithful servant shall enter his Masters joy.

3. For those that be not cruel, yet withal not so merciful as they should be, let them labor for this grace of pity; and to this end both remove the lets and impediments thereof, namely, Prodigality (whereby they waste all, become unthrifts, unfit at all to do any good) and Covetousness (whereby they think all lost that goes besides themselves, which is indeed the cut-throat of pity) and use the means conducing hereunto, namely, 1. Labor for a feeling of God's mercy to themselves. 2. Visit the poor's houses, look into their Cup boards, observe their cold fare, their thin and hard lodging (this cannot but affect them, as the Samaritan upon his view of the man fallen among Thieves, had compassion on him.) 3. If they themselves cannot see them, let them take informations thereof from others. 4. When they are in any affliction, as in pains, or sick, let them consider the means they have for their recovery, as a warm house, a good bed, wholesome Dyet, the Physicians advice and direction, &c. all which the poor want: Whoso doth thankfully acknowledge those, cannot but be pitiful.

There's yet one further branch of pity; We must be pitiful to our Beasts, we must use them mercifully, and keep them sufficiently, yea be pitiful not only of our own, but our Neighbors, nay our Enemies. God is pitiful this way, He feeds the young Ravens that cry unto him; and, The Lions seek their meat from him: He openeth his hand, and filleth all things living with plenteousness: He will not have the mouth of the Ox to be musled; and will have the beasts also rest on the Sabbath day.

This rebukes those which (though they pamper them not as some do their Hounds, giving them that which many of the poor want, and others their Horses) are cruel persons to their Beasts, as rank Riders, which are all on the spur (yet in Princes Affairs, or cases of necessity men may take liberty this way) covetous Misers, that keep their Cattle bare and poor, Servants that deal unconscionably, through their idleness and laziness suffering poor dumb creatures to perish; all which hurry up and down by unnecessary journeys, or by their journeys on the Lord's day, whether for profit or pleasure.

Be courteous,] Courtesie is an affable, mild, and lowly carriage of ourselves towards our equals and inferiors (for its reverence and duty we owe and do perform to our superiors and betters) this is in countenance, gesture, words and deeds; our countenance must be amiable, not too cloudy and austere; we must kindly and lovingly greet one another ( Greet one another (saith the Apostle) with an holy kiss; and in another place, with the kiss of charity, both speeches be to very good purpose:) This hath been of ancient standing, even to greet one another at meeting or passing by, and hereof we have examples in the holy Scriptures: We must also give the upper hand, and highest seat in our Meetings, which also our Savior doth require: We must also be affable in our speeches, whilst we be in company, not too strange or dark, but free and cheerful; this is required in Scripture under the name of Meekness (even the smallest duties that we owe one to another are here set down) & for this is Moses commended; so our Savior Christ, he was so affable, as poor ones, yea poor women durst speak to him; his disciples also asked him questions from time to time, which he refused not to answer; yea, even unto him that smote him he spake courteously, If I have evil spoken, bear witness of the evil.

This tends greatly to peace, and to procure love: What force was in Absolom's courteous speeches, to steal away the hearts of the people? The contrary breeds heart-burnings, evil surmisings, contentions, what not? Our Nature can abide nothing worse, then to see ourselves contemned or neglected by others; what can we do less, then greet and use them kindly? If they be our equals, is it not reason we should use them as courteously as we would be used of them? If our inferiors, its noble for us to use them kindly, as its a point of a base mind to insult over, or trample them under. Thus would they murmur against God, and envy us, whereas our courteous behavior would be a means to make them contented with their place; yea, though we are not to be familiar with the wicked, or open our hearts to such, or join ourselves in near communion with them, or bear with them in their evil courses, but speak earnestly against the same; yet are we to carry ourselves courteously towards them, that thereby we may win them the more.

This rebuketh those that fail in either extreme.

On the one part, there are some 1. Which are proud, scornful, and disdainful in their looks and carriage towards others, passing by them without saluting them, or once speaking to them; such have base minds: And what can be more strange, then that any mortal man which is but a Worm, should thus deal with one that is his own flesh, the image of God, yea haply one better then himself? 2. Which strive and justle for the highest rooms, wall, or seats in the Church, and elsewhere, which strive for the way upon the Road, &c. Hereby they display their pride, and instead of honor, bring disgrace upon themselves. 3. Use cursed and cruel speaking, like Nabal, who was so wicked, that none could speak to him, or carry themselves so high, as their inferior cannot speak to them: Hence is the common Proverb, They had rather speak to the greatest Gentleman or Nobleman in a Country, then to such a mean man, and have a better answer; Naaman and Job would hear their Servants speak. 4. Such as for frowardness and heart-burning cannot speak when they meet, nor salute each other, but pass by each other, as if they were dumb and tonguetyed; a goodly matter, if they could wound and kill one another as good cheap, would they not do it? and is not this sin before God? doth not God behold the same?

On the other, there is 1. Counterfeit courtesy, in low crouchings and greetings, &c. wherein (being void of love and kindness) men do altogether seek themselves, as Absalom did. 2. Treacherous courtesy, when men salute kindly, but intend devilishly, under a fair vizard bearing mischief in their hearts; Thus Joab in killing Abner and Amasa, and Judas in betraying Christ; thus many will speak very friendly to them against whom behind their backs they will by and by rail, and plot mischief. 3. Excessive courtesy, when men be too full of it: If some in humility and true simplicity, show a great deal more courtesy towards their Superiors then they would have, its not much amiss; but when men exceed in it towards their equals, it doth often carry much falsehood with it, according to the old Proverb, Much courtesy, much craft; its also seen often, that there are none more hollow, then they that seem most courteous; God for the present seeth their hypocrisy, and man in time will, and loath both it and them: Its a fault among Christians, that at their meetings they stand striving who should take the place, or sit down first, &c. to the great disturbance of the whole company; modestly to refuse the place at the first is commendable, as its also in them that offer it, but for either to stand long complementing about it, ridiculous.

Not rendering evil for evil, or railing for railing,] Now of our carriage towards wicked and injurious men: They are naturally bent to speak evil of us, especially being the servants of God, but we must not requite them with the like, we must not revenge ourselves on them: They that make a trade hereof, are but carnal, and have naughty hearts: Its also a vile thing, fittter for Turks and Heathens, then such as know God; as we would be forgiven of God, we must for give one another. But of this already on Vers. 23. of the foregoing Chapter.

There's lawful revenge on ourselves, as in Zacchaeus the Publican, Mary Magdalene, the Apostle Paul, the Incestuous person, &c. Thus we are to revenge our covetousness by more large giving; our riot, by more sparing from the body; our earnestness and pains in evil, by the like or greater in hearing the Word and holy Exercises. There's also an holy revenge upon others, which is rather upon sin then their persons, being zealous against the same in whomsoever we find it, whether our children, servants, or others, accordingly avenging the glory of God, by bringing those to punishment that hinder or hurt the same.

But contrariwise blessing,] The lives and language of God's children should not only be differing from the world, but in many things they must be quite contrary, for they are led by contrary principles, the one by the flesh, the other by the spirit; the one minds only earthly things, the other heavenly: This is a step higher, an harder lesson then the former, to requite evil with good: The wicked render evil for evil, so must not we, as light and darkness, Christ and Belial, we must be herein contrary to them: Some weak Christians there are that come too nigh the fashions, behavior and speech of the wicked; many too much set upon the world as the wicked are; fie upon it: To be easily provoked, and hardly entreated to be reconciled, is the fashion of the world, but such must not ours be.

By blessing in this place we are to understand praying for our enemies, speaking kindly to them, giving them kind answers, and doing them all the good we can.

Observ. Its not only our duty to be free from revenge of evil, but we must requite evil with good: If our enemies speak ill of us, or to us, we must speak well of and to them; if they do ill to us, we must do well to them.

Obj. But did not David and Jeremiah pray against their enemies, and Elisha cursed the children that m • ckt him?

Ans. Enemies be either private to us, or public to God and his Church, and these either curable or incurable: For public incurable enemies, if we knew them, we might hate their sins directly, and their persons indirectly, as the Devil, which these holy men of God did know by an extraordinary measure of the Spirit wherewith they were led, and not otherwise, and so they were rather prophesies of the destruction of bad men delivered in the form of Prayer: But we have no such warrant, therefore may not we do so; but for private enemies, or for public that be curable (as who are not for ought we know?) we must love their persons, and wish well to them, and do them good, though we hate their sins.

Obj. God commanded to kill the Amalekites and Canaanites, and how stands that with this Precept of loving our Enemies, and doing them good?

Ans. We must love our enemies in God, and for God, and not against God; therefore he having commanded to kill them, they were bound so to do, who yet in the mean time might wish well to their souls: Thus if we war against God's enemies, and be enforced to kill them, we must yet pitying their souls, do the same with a kind of pity, hating the bad cause they maintain, and wishing there were no such occasion against them; we must must, I say, in an holy revenge, as of God's enemies, and set on work by the Magistrate, oppose our selves against them.

Quest. Why are we to requite evil with good?

Answ. 1. God requires it, Christ also who hath done so much for us, doth enjoin it, But I say (saith he) love your enemies, &c. 2. We [ 1] have God's example as our pattern, his Sun shines as well on the unjust as [ 2] the just. 3. This is to do something worthy of a Christian, even the Heathens and Publicans can love those which love them. 4. We must [ 3] not be still in the lowest forms, in easy lessons, but labor for perfection. [ 4] 5. God every day requites our sins and naughtiness with his loving [ 5] mercies, as when we sinned in Adam, he found a way to save us. 6. This [ 6] is the way to stop contentions and strife, and to melt the heart of our adversary, if he belong to God, or leave him without excuse; yea, cause them to speak well of us, as Saul did of David. 7. This is a good [ 7] argument of our love to God in truth; for even many other duties [ 8] which God requires of us, are of men also commanded, but what law enjoineth this? 8. We have for this the examples of Joseph toward his brethren, Moses and Aaron praying for the people, David mourning for Saul, and provoking others so to do, so of Steven, but above all of our Savior himself, who even on the cross prayed for his enemies.

1. This may humble us in respect of the vile corruption of our hearts, that count this an hard saying, and have in our practice been so far from it: Most are scarce free from revenge, much less can be brought to requite good good evil; Oh, its an hard thing! but doth it not become Christians of such standing as we are to do hard things? and have we not been told, that the way to Heaven is straight? O but he hath deserved nothing of me but all ill, will some say: but so have we of God, who yet doth not thus requite us; and though he have deserved nothing, yet God hath deserved all love of us, for his infinite love to us; Well then, he sets us to pay over some of that love we owe to him, to our enemies, and is it not reason that we should pay the same? He may assign over his debt or part of it to whom he will; If our Creditor bid us pay some part of that we owe him to another, will we refuse, and say, He is a stranger to me, I owe him nothing, I will pay him nothing, &c. much less should we herein; yea, when we are bid to do good to our enemies, its but as we make our children do, even to kiss the rod, and this is but to pull down our stomachs, and we have more blows sometimes with the rod then we need, would we yield sooner, and kiss the rod: This to a natural man is impossible, but to him that is truly assured of God's love, and seeth his daily goodness, contrary to his ill deserts, and is endued with some measure of Faith, its easy: And if we are to requite good for evil, how much more ought we to render good to them that do us good? David was notable in this kind, he required Jonathan's kindness and Barzillai 's on their sons, for the contrary, Pharaoh 's Butler is branded forever.

2. This condemneth those that requite not good to them that have done them good, as Children that relieve not their Parents in their age, much more those that requite evil for good; Thus do many ungracious Children, Servants, and people, to their Parents, Masters and Magistrates, as the Israelites to Moses and Aaron, the People to Jeremiah, Ahab to Elijah and Micaiah, Joaesh to Zechariah, Herod to John the Baptist: Hereof also our Savior had experience. So in these days, even of those that have some show of goodness in them, yet not a few being faithfully dealt withal by their Ministers, and told of their faults, they think the worse of them, and cannot well away with them.

Knowing that ye are there unto called,] Here is a reason to enforce the forementioned duty; Its one thing that God requires of all his, when he takes them to his favor, even to take up his yoke, whereof this is one part, then which nothing more yokes our flesh and corrupt nature; He that will be Christ's Disciple must deny himself: If we perform this, we have hereby an argument of our effectual calling, and who would not desire to know indeed that he is in the way to Heaven? An unregenerate man cannot possibly do this, at least not aright, but he that hath tasted and felt abundantly of God's love to him, he will so love God, that for his sake he will do this, or anything which he commands: God chooseth whom he pleaseth, and refuseth others; He calleth by the voice of Christ in the Gospel, He calleth from darkness, sin, this evil world, He calleth to the state of grace, and all the privileges thereof here, and to eternal glory in the world to come, He calleth especially the weak and despised ones, for the further manifestation of his glory. This is an high and honorable calling, taking hold of election before the world, and of glorification after: we are called to live holily as well as to be saved, never happy hereafter, except we be holy here: This a Christian may know, and is bound to labor to make it sure; Its our best riches, it gives us a right unto all God's promises, it furthers our Sanctification, it stays our heart in the evil day, it enables us to suffer persecution, to set light by the world, and cheerfully to do such duties as God requires of us; but this is no idle thing, it hath hard work belonging thereto. He that is called, must requite good for evil, being cursed of others, bless; He that doth not thus is not called: Thou art effectually called, if thou groanest under the burden of thy sin, and desirest more to be rid of it then of affliction; If thou receivest the Gospel in the power of it, if thou art inwardly quickened in thy spiritual senses, if thou forsakest the society of the wicked, if thou art renewed throughout thy whole man, and become a new Creature. And though a Christian may be assured of his calling, not a few notwithstanding are often unsettled; the grounds are, for that either they are false Christians, or as yet but weak, or careless and lazy, or for that they are doubtful and full of unbelief, or for that they be too worldly, or for that they give way to some corruptions, or for that they conceive afflictions befall not God's people, and the like.

That ye should inherit a blessing.] Another Reason, Its for our profit, we shall be so far from being losers hereby, as we shall be great gainers; If we shall lay aside our own wills, and do good to our Neighbors according to God's will, we shall have God's blessing both here and hereafter. The Word ever persuades to our benefit, and will be so found in the winding up, howsoever, for the present we can hardly believe the same: O that we should lose our part in God's blessing, rather then yield up our will, and obey God! O who would not hereby treasure up blessings to himself! Note further, That

Christians are a blessed people, none like them; Therefore should Christians rebuke themselves when they be discouraged, or think basely of themselves: The blind world judgeth God's Servants miserable because of trouble, but they are of all others blessed. Hereunto they are called, being by nature children of wrath; neither shall any partake of this blessedness, but they that are called, and such are heirs of blessing: The godly bless them for their graces, pray for them, and praise them; The loins of the poor bless them for their liberality: Their own consciences also comfort them; They are also blessed of God, which may swallow up all the crosses they meet with. This in a restrained sense may be his comfortable speaking to them, He speaks unto his Servants peace; and as God speaks thus unto his, so should God's Ministers thus speak unto them; and as God speaks not only comfortably to them, but well of them, so should we also. In an enlarged sense, They have God's blessings on themselves, on theirs, on all they take in hand; He blesseth his Ordinances for them, he blesseth them with grace: Many a poor Christian carries more Treasure in his heart, then all the great ones in the world have, being without grace: The Church is glorious within, though black without by reason of affliction; for his blessings in the life to come, who can express the same?

Would'st thou be blessed of God? attend on God's house, let the rain of the Word soak into thine heart; Turn from thy sins and evil ways, fear God truly: Art thou now blessed of him? walk so as thou mayest enjoy it, make high account of it, endeavor that thy children and servants may fear God, and so partake of it.

Verse 10.

For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile.

Verse 11.

Let him eschew evil, and do good; let him seek peace and ensue it.

ANother Reason in these and the following verse to persuade to patience and requiting ill with good, We shall procure to ourselves a longer and a more comfortable life in this world; besides, it will be the way to eternal life in the world to come. This he proves by a testimony out of the Psalms, which is here by the holy Ghost very fitly applied to this special, which is first affirmed, then proved; Affirmed. That if any man desire life, with comfortable and peaceable days, he must refrain his tongue from evil, &c. Proved, For the eyes of the Lord are over the righteous, and his ears are open to &c. their prayers. So we have 1. A Proposition, That the patient and loving man shall live and see good days: 2. The proof thereof, from the care that God hath of such: 3. The same illustrated from the contrary disposition of God against the wicked. In the Proposition, we have the blessings to be desired and obtained, Life and good days, with the means to compass the same, A Christian and patient conversation, consisting partly in the shunning of evil, and partly in the doing of good. In the Proof we have the love and care of God towards such, set out by two actions of the Lord, His looking to them, and hearing them; the contrary being affirmed of the ungodly. We will speak first of those in general, then of the several branches thereof in particular. In general, Note, that

A patient and peaceable man shall live the longer and the quieter; See for the proof of this, Prov. 21. 21. Isa. 29. 19. Mat. 5. 5. Such take the way to stint strife, and as wood being kept away, the fire goeth out, so by this means contention ceaseth: Thus also are the parties vanquished who would contend with us, therefore we see, that of all sorts of men, such have fewest to trouble them. Besides, God takes the care of such, hath an eye to them, preserves them, notwithstanding all their enemies can do, as may be seen in Jacob and David: On the contrary, such as are not thus, they do either shorten their lives, or at least make them full of trouble; for thus they stir up strife, and make more work for contention, and so shorten their days, as is seen by quarrellers, and such as vex themselves by Law Suits, Evil hunts the violent man, to overthrow him; The terrible one is brought to naught, &c. whoso hath his hand against every man, every man's hand shall be against him; yea, if men would let such alone, God will not, he will set his face against such quarrelsome and shameless persons, to destroy them.

1. This confutes the common Conceit of the world, which is, That thus to put up wrongs, were the way indeed still to have more and more wrongs put upon us; as if they should precisely follow the Rule of the Word in their dealings, poverty and beggary could not but quickly come upon them, both which are and have been found contrary.

2. Whoso desires to live, and that peaceably, let him take this course, hating and avoiding trouble and vexation so much as in him lieth: Let us learn to be wise, and thus provide for a quiet life, that we may be the fitter to serve God, and do good to ourselves and others; if we do not believe and practice the same, we shall do him less honor then we do a Physician, whose prescripts we use for procuring health, and when trouble comes upon us, we may justly blame ourselves for the same: O be guided by the Word, how else shall you live a comfortable and quiet life? David and Peter, who here urge the same, knew this by experience: What is herein required of us, hath been throughout all ages, long taught, though not much learned. Thus in general.

For he that will love life,] Life and long life are blessings of God, to be desired and delighted in of God's children; See to this purpose Gen. 25. 8. Exod. 20. 12. Job 5. 26. 1 Chron. 29. 28. Psal. 128. 6. Prov. 3. 16. yea, the Apostle counts it a mercy of God that Epaphroditus was restored to health. To be taken away untimely, is as an apple pulled from the Tree before it be ripe; by living long, we shall get to our souls an assurance of God's love, with more and more evidences thereof, to the increase of our joys; hereby also we have time and means to grow in grace and sanctification, and to have the image of God restored in us more clearly and fully; hereby also we shall do God much service in Church and Commonwealth, and that better at the last then at the first, as being bettered through experience; and hence it is that God's servants have sometimes prayed against death, and desired still to live, as David and Hezekiah.

Quest. How is this to be counted a blessing, seeing many of God's dear servants go without it, and are taken away betimes?

R. Its but a Temporal blessing, and so God's people may be debarred thereof, as of health, wealth, and such like, and that sometimes for correction of sin (howsoever God saveth their souls) as on the Corinthians for their unworthy receiving of the Sacrament; so good Josiah going to war without God's command, was killed in the battle; so many a Minister is taken from his people, for their making no better use of him, as many a husband from his wife, for not regarding him, or trusting too much on him; the like might be instanced in other, sometimes in mercy, that they may not see the evils to come, and thus also amends is made them; they are paid weight in gold, for weight in silver; instead of long life in this world, they have longer time in Heaven.

Q. How is long life a blessing, seeing even many of the wicked enjoy it?

R. Though it be in itself a blessing, as whereby they enjoy many good comforts in this life, and are not so soon in Hell as they deserve, and besides, have space and time to repent, yet as they handle the matter, its no blessing, but contrarily proves a means of the increase of their sin, and so of their condemnation.

Quest. How is life and the continuance thereof to be desired as a blessing, seeing it hath been the desire of God's people to be dissolved, and to be with Christ?

R. We must not desire to live, because we would live, but because we would live to God's glory, our own and the good of others; neither must we desire to die for itself, for that is against nature, nor because of our crosses and troubles, but that we may cease to sin, and be with God in his heavenly Kingdom, perfectly both holy and happy: We must desire to be with God, but yet we must not be so importunate, as though we would prevent the Lord, and make away ourselves wittingly, or negligently shorten our lives. Again, we must not so love our life, as that we should be unwilling to yield it up if God will, or to redeem the continuance thereof with an ill Conscience, and denying God, for he that so loves his life, shall lose it, and his soul too: Both then may be desired, but because we know not what is best, we must not be our own carvers, but commend our selves to God to be disposed of: Its a base thing to desire life, to be great, enjoy pleasures, be revenged of our enemies, and the like.

Q. Whence is it that most men are strongly carried after long life.

R. 1. Through the corruption of nature: To love life is natural, but to love it so exceedingly, is of corruption. 2. Through ignorance and unbelief of the things of a better life. 3. Through the love of worldly profits, pleasures and prefermentss: That such fail herein, may thus appear we should not love the world, nor the things thereof: The whole world cannot satisfy the soul; our life is but a breath, a blast, our days are determined, beyond which we cannot pass; we are here but strangers and pilgrims: So long as we live we are liable as well to sin, as crosses by reason thereof: Of the things here wherein we place happiness, what certainty is there? friends may forsake us, fail us, remove from us, die, wealth also and honor are uncertain: There's no small labor both in getting and keeping them, as there cannot but be grief in parting with them; yea, for the most part they prove hurtful, and drown men in perdition: In a word, the commodities of a better life are infinitely beyond all those in this life.

1. Seeing long life is a blessing, we ought to be heartily thankful to God, that we have lived thus long, and do yet live.

2. When we crave of God the continuance thereof, we must so use it, as that it may be a blessing to us, wherein we may get the assurance of our Salvation, grow in grace, and do good: They that do thus, may account their life a blessing, for those that do otherwise, it had been good they had died long ago.

3. We must take heed that we do not shorten our lives, and so deprive out selves of this blessing, through Whoring, Drinking, Gaming; too too many thus do, as if they should not be ni Hell time enough.

4. We ought to use all good means for the continuance of their lives that be dear to us, be careful especially not to provoke God to deprive us of them; so should Subjects of their Prince and godly Magistrates, People of their faithful Pastors, Husbands and Wives each of other, &c.

And see good days,] That is, enjoy here in this world prosperity and welfare, inward and outward, in body and soul.

Quest. In Heaven indeed there shall be days, without night, good without the least mixture of evil, but can good days be enjoyed in this world?

R. In comparison we may, but not absolutely good without evil; for as the best man is not without sin, so he cannot but have inward sorrow of heart, and likewise be subject to afflictions, every day bringing grief enough with it; yet in comparison of worse days of horror of conscience, of troubles outward in the Land, of miseries and vexations that may befall us, we may see good days, that is to say, Inward peace of Conscience in the assurance of God's love, and our care to walk faithfully before God; also we may enjoy Peace in the Land, Plenty, the Gospel, Health, Wealth, Friends, Wife, Children, &c. and when these are, there are good days, days freed from calamities and sorrows, and wherein we may plentifully enjoy comforts and blessings. The day also of a Christians conversion is a special good day, so the days wherein we do enjoy the purity of God's Worship in the Word and Sacraments, so the days wherein we see God's Church flourish, so when the Sabbath is duly sanctified, its a good day, so when a Christian after sin comes to repentance, so the days wherein a Christian walks with God, and hath recourse unto him.

And as thus days may be termed good, so may they in other respects evil; evil to the ungodly without exception, to whom even in their greatest prosperity their days be evil; evil also to the godly, when they cannot enjoy the means of salvation in the life and power of it, when God seems to hide his face from them, when they have conflicts with spiritual wickednesses, when the wicked prevail over them; such, I say, (and are there not such now?) are evil days: yet withal, there's great difference between the ill days of the wicked and the godly, for the godly are even in the worst times blessed, even then blessed when they are chastened; God also will deliver them in due time, yea, will make them glad according to the days they have been afflicted. Here note,

1. That men's days be usually evil, and that both in regard of sin, and the effects thereof.

2. That our life is short, set out here, not by years, but by days, which is elsewhere compared to a post, grass, a vapor, a Weavers shuttle, &c. Thus is it to the godly in mercy, God will not have them to be long here in this wicked world; Thus is it to the wicked in justice, as spending the time here allotted them to God's dishonor.

That good days are a blessing of God to be delighted in, and desired of God's Servants, God hath promised it, as an encouragement to obedience, they have also prayed for it, Psalm 118. 25. and 122. 7. and its made a sign of God's favor and presence with his servants.

Obj. But the wicked often enjoy the same.

1. Sol. Outward prosperity they have, not the inward assurance of God's favor. 2. Though they abound in the outward blessing, yet wanting the right hold, and the right use of it, nay, abusing it to contrary ends, it will prove in the end through their own sin a curse to them; Their table will be a snare to them, and their prosperity their ruin; the more outward blessings they enjoy, the more have they to answer for.

Obj. Why is it often denied even to God's children, who go through many sorrows?

Sol. Though prosperity be in itself a blessing, yet through the corruption of our nature, it often turns to our hurt; for whereas hereby we should be made more mindful of God, to love, praise, and serve him, and walk more obediently and carefully, through our poisonful nature we are usually made forgetful of God, proud, secure, worldly, contentious, and not only untoward to goodness, but apt to any ill: The fattest ground is most slippery, fed Horses fling their riders, full bodies are subject to the Plurifie: Adversity hath slain some, but prosperity many thousands more: In great Houses, there's swaggering, swearing, drinking, gaming, &c. whereas in mean places, there's Reading, Praying, &c. nay, in adversity you shall have the same persons humble, which in prosperity forgot themselves, as David and Hezekiah: So that adversity is of singular profit, to drive us to a sight of our sins with Josephs Brethren, to keep us from sin, as an hedge of thorns keeps Cattle out from spoiling the Garden, to abate our pride, and mortify our corruptions, to wean us from the world, to show us that we are not to look for our portion here, but set our affections on Heaven, where our inheritance is indeed reserved for us. Hereupon the Scripture pronounceth them happy that be afflicted; yet doth not this prove, that adversity in itself is better then prosperity: To us indeed it may be better through occasion of our corruption, as blood-letting, or the taking of loathsome Physic may be to diseased bodies.

1. Be we greatly thankful to God that hath given us to see so many good days in the enjoyment of peace, plenty, the Gospel, particular favors, &c. Our sins have deserved all ill days, and assuredly such we shall see, if we be not thankful for good days.

2. Crave we of God to continue his goodness towards us, as also grace to use it well, else it will be no blessing, will not abide with us; we are at all times to walk warily, but more heed is to be taken in time of prosperity, then adversity, then are we to suspect ourselves, lest abusing the same, we prove unthankful.

Q Whether may we pray for riches, and great prosperity, or not?

A. We have no such Warrant in God's Word, neither commandment, promise, nor example; of moderation we have, as in Jacob and Agur: And for great wealth without admirable grace, its exceeding dangerous: Its hard for a rich man to enter into Heaven, not many such are called; to be thus is no mark of a child of God: If God send it, we are not to refuse it, but to be thankful, and crave great grace to govern it, and our hearts therewithal, but we have more cause to fear it, then desire it; but for competent prosperity we may pray, yet conditionally, because being an outward thing, we know not but it may prove hurtful, we are to leave it to God that knoweth whats best for us; therewith we must also crave the right use thereof, and to be bettered thereby.

3. When God shall be pleased to lay his hand upon us any manner of way, let us bear the same with patience, God sees the same to be needful for us, as launching for a sore, blood-letting or purging to a full body; If God take away our prosperity, be content, its but one of God's common blessings, and that which the wicked have as well as the good, yea, rarely doth any man enjoy very great prosperity in this world, and happiness in the world to come; yea, be we thankful to God, that (seeing need doth so require) he will rather chasten us, then suffer us to perish in our sins; we are thankful to our bodily Physician, how much more should we express our thankfulness unto the Physician of our souls? Neither must we grudge at the prosperity of the wicked, though we be in trouble; for its better to be here held in awe, thereby that we may rest with God forever, then prosper a while here to our minds, and perish hereafter. A thief on the ladder with the halter about his neck hath elbow room, and sits aloft at his ease, whereas the people below stand crowded and sweating, but which of the two is in the best condition, who knoweth not? Thus is it in this particular.

Q. May we then pray for afflictions?

A. No: we have no commandment nor example for it; we may and ought to pray when a cross is on us that it may be sanctified, but to desire that a cross may befall us, we must not, as being in itself evil: God turns our sins to our good oftentimes, yet may not we pray to sin; If God send adversity, we may know that its needful, which yet through care we might have prevented, as through profiting by one, we may prevent another trouble. Besides, adversity hath no power in itself to do us good, neither are we very fit to bear the same.

Let him refrain his tongue from evil, &c.] Now of the duties to be performed, for the compassing of the forementioned blessings, they are eschewing evil, and doing the contrary good, both in tongue and hand: By evil we may understand, blasphemy, mocking, lying, cursing, swearing, &c. and thus even God's children out of human frailty, and through the remainder of sin in them, are subject at sometimes to sin: Moses spake unadvisedly, Job cursed the day of his birth, Peter swore and cursed, &c. but its not their practice, its not their mind so to do, they are heartily ashamed thereof; Therefore must not their example be urged for the justification of the wicked, whose continual practice is to use their tongue to evil. The point from hence observable is this, That

Whosoever would have a good conscience, enjoy God's blessing, and partake of good days here, and eternal life hereafter, he must refrain his tongue from evil, we must labor to have a good tongue; The Law of God binds the tongue, as well as the hands, neither can a bad man or ungovern'd tongue enter into Heaven; If any man seem Religious, and bridleth not his tongue, his Religion is vain. Again, no unsanctified person can enter into Heaven (the inheritance there is for the sanctified ones) but whoso is not sanctified in tongue, is not sanctified in heart.

1. This condemneth the most horrible abuse of the tongue, by the most of the world that make no conscience what they say: Their tongues are their own, who should control them? Multitudes abuse their tongues to Blasphemy, quarrelling with Scripture, jesting out of the Scriptures, Swearing, Forswearing, Cursing and Banning, idle, vain and wicked talking on the Lord's day; so in railing, reviling, brawling, miscalling, in ribaldry, filthy talk, singing bawdy songs; so in backbiting, slandering, talebearing, guibing, mocking, &c. Such declare unto all, that they have rotten and unsavory hearts ( for out of the abundance of the heart, the mouth speaketh ) their Religion also is vain, they want a good conscience; Their tongue is set on fire of hell: By their words they shall be condemned, for even of every idle word that they speak they must give an account, and therefore much more of their blasphemous oaths, &c. yea, even in this world they may look for some fearful judgment, as befell Denis Benefield for blaspheming, the Gentleman of Cornwall for swearing, the Sheriffs man for slandering James Abbs, one Leaver for railing on Mr. Latimer, &c. They that have any spark of grace, let them lay to heart all their rotten vile communication which God hath registered, say not, Words are but wind; true, in some sense they are wind to blow up the fire of God's judgments against us; otherwise, think not they vanish, but know they are all upon record, and repent, that they be not laid to your charge, else as the tongue is set on fire of Hell, so will the whole body go thither, as sure as God is in Heaven. If any have been such evil tongued persons, as, Swearers, Mockers, Blasphemers, &c. but now from their hearts truly repent thereof, and do wholly abstain from such speaking, its a good sign that all that is past is forgiven: O repent of all thy vile words, and for the time to come, use thy tongue as a Trumpet to sound out God's praise.

2. As we desire to enjoy God's blessing and good days, with a good conscience, let us have great care of our tongues and words: To this end 1. We must get a good heart, for what the tongue speaks, the heart indites. 2. We must pray unto God with David, To set a watch before our mouths, and to keep the door of our lips. 3. We must take heed thereunto, and watch over the same, for speech is a goodly blessing: The want of it in any declares it, no creature hath it but man, therefore ought it not to be abused, to the dishonor of God, the hurt of our neighbors, or damning of ourselves; God made our tongues good at first, and fit to praise his name, therefore must we labor that they may be brought to their first plight: By our words also we shall be justified or condemned; yea, if we look well to our tongues, its a sign we have good hearts, and that our Religion is not vain, but powerful. Again, our tongue, though a little member, yet can do a great deal of good if well looked to, as, To praise God, Instruct men, Pray, Counsel, Advise, Admonish, &c. therefore it should be well employed, as the Rudder for the Ship, and the bit for the Horse; contrarily, if not well looked to, it can do a great deal of hurt, as fire or poison: Oh, it can dishonor God, hurt, poison, vex men, damn our own souls, and was our speech given us to such ends?

O let none make a small matter of words, for God doth not so account of them, neither let any say, There's no need of such persuasion to look to the tongue, its but a little member, therefore easily ruled: No, its an unruly evil; Lions and Bears have been tamed, but never man ruled the tongue, God only can rule it by his Spirit: It will do prodigious and monstrous things, bless and curse God and men; it daily affords such contraries: He is a wise and happy man that can hold it in any compass, look to it narrowly, carry we a straight reign over it, as over an unruly Horse: If at any time hasty, vain and unsavory speeches have passed from us, lets make conscience, and repent hereof; neither rest we herein to keep our tongues from evil, but let our tongues be ready instruments to praise God upon all occasions, as also to instruct our families, to give good counsel, to speak plainly, lovingly, and faithfully, to utter gracious words, tending to God's glory, and the edifying of ourselves and others: So shall we make it appear, that our hearts are good, For a good man, out of the good treasure of his heart, bringeth forth good things; So shall we not only escape many evils from God and men, that an ill tongue would procure, but we shall see good days, have peace to ourselves, glorify God here, and be glorified with him forever in his heavenly Kingdom: This God enables us to do, that thus doing we may enjoy the blessing.

And his lips that they speak no guile,] Here that evil of the tongue is prohibited, which is more close and covert, when the words agree not with the heart nor deeds.

Its not enough to keep the tongue from notorious and open evils, but even from guileful, from false deceitful speech: Such as are addicted hereunto, can have no good conscience, but a guilty heart, and they cannot prosper, for God setteth himself against such, neither can such (so continuing) come into Heaven.

Of this guile there be many kinds, all naught, yet some worse then others:

1. In Religion towards God: When men pretend great zeal and forwardness, talk well in good company, and to be well thought of speak against ill, professing that its the only thing to be in the favor of God, and that we ought in all things to be ruled by God's Word, whose hearts notwithstanding are false, and who dare do many things contrary, when they can carry them away close: This is an argument of a false heart, which God hateth, for he loves a true Nathanael, and his eyes are upon the truth, and he loveth truth in the inward parts; a certain argument that their sins are not forgiven them: All their fair words will not serve their turns, they do merely blind their eyes, their saying Lord, Lord, will not save them; their fair goodly words will be but a Rod for themselves: O evil servant, out of thine own mouth I will condemn thee: They say well, but O that there were an heart in them so to do! They do indeed but flatter with their mouth, and lie with their tongues, for their heart is not right.

2. In their carriage towards men; as 1. When through fear, favor or advantage they sooth up and flatter their Neighbors and Superiors, making their faults small or none at all, nay haply terming them Virtues, and extolling them beyond measure; thus did the people to Herod: But he that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him. These speaking against their knowledge, as they wrong themselves, so do they much hurt to the parties flattered, keeping them from reproof, and puffing them up, by showing them a false glass wherein to view themselves; therefore one being asked which were the worst Beasts, answered, Of wild Beasts, the Tyrant, of tame, the Flatterer; and that such were worse then Crows (which feed not on the living Beast, but dead Carrion) preying on them which were alive: If such may be gainers, they will set their tongues to sale, the Devil may use them to what speech he will. To speak truly and plainly (men are so proud and impatient) often breeds hatred; if we dare not thus speak, yet rather then flatter, lets be silent and say nothing. 2. When men speak others exceeding fair, and make great promises of kindness, but its only for some advantage, or merely in show; for being put to it, they forget their fair proffers: thus do many wicked Usurers smooth men. 3. When men speak very fair, and courteously salute others, and yet mean not well, nay ill in heart; salute them kindly, and as soon as their back is turned, flout at them, rail on them, slander them, yea do them any mischief, of which the Psalmist complains, The poison of Asps in under their lips. 4. When men speak fair, but intend mischief, as the Devil when he spake to Eve, Joab when he spake to Abner, the Pharisees when they spake to Christ; of such both David and Jeremiah complained. 5. When men speak falsehood, and lies instead of truth, and thereby deceive their Neighbors. But hereof I have spoken elsewhere at large.

Obj. I have a great charge, therefore I must do thus and thus.

Sol. A man's house cannot be established by iniquity.

Obj. Plain dealing is good, but it brings beggary.

Sol. A speech of a profane and unbelieving heart.

As therefore we love life, and would see good days, let us refrain our tongues from evil, and our lips that they speak no guile.

Let him eschew evil, &c.] The things to be performed of them that would enjoy the forementioned benefits:

Evil is of sin or punishment, of this last God is the Author; called Evil, partly because it came in with sin, as a punishment thereof, and partly because (being tedious, howsoever God turneth it to the good of his) it seemeth so to us: This we are ready enough to eschew, without bidding (though we be not wise enough to avoid the cause thereof) yea eschew it by unlawful means, being rather willing that sin should rest on us, then a cross: But the former is here meant, whereof not God, but the Devil and Man is the Author; for he is that Fountain from whence cometh all good, and out of one Fountain cannot come good and evil.

What is this evil of sin? Its the transgression of the Law of God, For his Law is a perfect Rule of Righteousness: Whatsoever he requireth, is good, whatsoever he forbids, as contrary to his Law, is thereupon wicked and evil; so that whatsoever is contrary to God's Commandment, either by way of Omission or Commission, is evil and sin: This we must eschew, as the Bullet shot out of a gun, or to be stricken with a sharp Sword, we must abhor it, as a Toad or Poison; we must hate it as the Devil, and Hell fire, we must hate and abhor it with a deadly, an utter hatred, and accordingly avoid it most carefully.

Reasons. 1. God is thereby dishonored; Rebellion is as the sin of [ 1] Witchcraft: When his Commandments are obeyed, then is he glorified; and who should not glorify him, our Maker, Redeemer, Preserver, [ 2] Landlord, Lives-lord, Lord and King? 2. God's wrath is provoked, and that must needs be dangerous: Who would stir up a [ 3] fierce Lyon? Who can stand before the Lord when he is angry? 3. God hates it, and such as commit the same. 4. It brought misery into the world, with shame and confusion upon us all, and hath always been [ 4] the cause of all evils: For this the Angels were cast out of Heaven, Adam out of Paradise, the old world drowned, and Sodom burnt, &c. yea, it wounds the Conscience, which God hath set in us as a Monitor, [ 5] Notary, Accuser, Judge and Tormentor. 5. It bringeth eternal destruction both of body and soul: O who would not hate that Mother which brings forth no better children? Besides, we shun lesser things, therefore should shun this much more; we shun crosses exceedingly, which yet are so far from hindering our Salvation, as that they further the same, but sin is the destruction of our souls.

That sins is worse then all crosses, appears by the Devils practice, who is that subtle one; he had rather draw Job to commit sin against God by impatiency, then have power to take away all his goods: he did this, to bring him to that; and its true, if a man should break an Arm or Leg, or lose all he hath, it were not so bad, or so much to be shunned, as is sin. To eschew this, is the note of a man that loves God, of a man that fears him; for eschewing this are God's Servants commended in Scripture, as on the contrary, the wicked branded for committing the same.

We are to Eschew all evil, even the least; we must not give way unto any one, no not the least idle thought or word, even one is able to destroy us, yea, and he that breaks one is guilty of all: Yea, and

All persons are to eschew the same, not the greatest excepted; God's Law binds them, be they Princes, Magistrates, Ministers, Householders, &c. They should eschew it most, for by their example they do most hurt; and as no man's greatness will bear him out, so will not any man's meanness excuse him in doing of evil. And as all persons are to eschew it, so must they shun it.

At all times: Amonst all the times which the Preacher setteth down, there's none for sin; we must serve God in holiness and righteousness all the days of our life: Some things be in season at one time, some at another, but sin is never in season. Many make the Lord's days the times of disorder; and they that will be orderly all the year, yet at Christide they take liberty to riot, gaming, drinking, &c. as if those times were not to be as well, if not better employed then others. We must also eschew it.

In all places: God is the God of all places, neither can any place change the nature of sin; thou must eschew sin as well abroad as at home, in thy House, Chamber, Shop, as well as at Church.

All kinds of sin are also to be avoided, Error in judgment, and wickedness in Conversation, evil against God, our Neighbors, or our selves.

We must also shun and avoid evil, under what color or pretence soever it comes (as Usury is pretended to be lawful on the behalf of Orphans, to kill ones self to preserve Chastity, to separate from the Church, lest they partake with the wicked, &c.) whosoever doth command it (as appears by the examples of the three Children, Daniel, Peter and John ) whose example soever we have for it (for we are not to follow even a multitude (though of great learned men) in evil) though it be never so gainful (What got Achan, Gehazi, Judas by their booties? Our Savior would not listen to the Devils proffer, that of fered him All the Kingdoms of the world; and we should be losers, if we did gain the whole world with the loss of our souls ) never so pleasannt (for though it be sweet in the mouth, it will be gall afterward, bite like a Serpent, and sting like a Cockatrice; for a vain short pleasure to sell our souls to everlasting pain, were folly indeed:) yea, though we could bring to pass some good thereby, (we must not do evil that good may come thereof; better that good be left undone, then that it should be purchased with God's dishonor, as to steal, or take usury, that we may do good to the poor, &c.) nay, we must so hate and eschew evil, as we may eschew the very appearance thereof (as to go to a place that is of ill report, though having no ill purpose, &c.) and must avoid the occasions leading thereunto (as going in the twilight by the Harlots house, anger, multitude of businesses, the company of angry persons, multiplying of words, &c.) yea, if even things good and lawful in themselves be an occasion of evil, and cause us to offend, we must forbear them (as some in using their recreations, break out into impatience, and anger, and others cannot leave the same in any time, better for such to pluck out this their eye, cut off this their right hand) and to eschew this, we must eschew the persons and places, where in likelihood we are to be drawn thereunto (as the company of bad persons, and private familiarity with wicked doers) and that not for any sinister respect, but because its evil (though haply we may be hated for our labor) eschewing especially those sins that be most incident to our nature, complexion, and calling, and whereunto we have been most accustomed.

1. This condemns them that be so far from hating and eschewing evil (though it be as poison, as the Plague) that they love it with their hearts, live in the continual practice thereof, drink it down like water, running thereunto, as the horse rusheth into the Battle: This is the state of most, they are workers of iniquity, the whole world lieth in wickedness, they love not the means nor persons whereby they may be pulled out of their sins, but eschew them and goodness, as much as they can; What Rebels be these against God their Maker, Preserver, and Sovereign? Being made to honor him, will they do nothing but dishonor him, and so requite all his blessings? will nothing serve those to play with, but swords, and fire-brands, and mortal things? nothing please them, but to cross God? and nothing like them but their own poison? Have they sped so well formerly that have done thus? Do they provoke the Lord, and not themselves to the confusion of their faces? If they have vowed, they will have their pleasures and lusts, whatsoever comes of it, then it must be so, what remedy? These have no love of God, neither is there any fear of God in them: They are profane and godless persons, which may look for wages answerable to their work, shame and the wrath of God in this world, and eternal destruction in the world to come; For life is in the way of righteousness, but death is in the way of sin, and the paths thereof tend to Hell: O that these persons would hear the counsel of Daniel to Nebuchadnezzar, even that they would break off their sins by repentance! O turn ye! why will ye die? acknowledge I beseech you all your rebellions and treacheries against God, and that you have deserved hereby to be cut off, entreating yet for pardon and mercy through Jesus Christ: Turn to God with your whole hearts, and learn to know that sin is odious, bringing dishonor to God, and destruction upon yourselves: O shun all evil, little and great, shun it at all times, in all places, how gainful or pleasing so ever, and whosoever commands it, or whomsoever you see practice it, together with all the appurtenances and occasions of the same.

Means to evil may be these, 1. Labor to understand the ten Commandments, and so what is good and what is evil. 2. Labor for faith, [ 1] which purifieth the heart from evil, even the assurance of God's love [ 2] to us, which may work in us love to his Majesty, and so an hatred of [ 3] all evil. 3. A sanctified heart, the inseparable companion of true faith. [ 4] 4. Attend on God's ordinances publicly, the Word and Sacraments, [ 5] and in private use meditation, conference, prayer, &c. 5. Watch and [ 6] pray, that we enter not, neither be led, into temptation. 6. Make we a Covenant against evil, as Job and David. 7. Call to mind the fearful [ 7] wrath of God, and the wages of sin, and the examples thereof on many, both in Scripture and our own experience, as also the hour of death (when it will trouble us and lie heavy on our conscience) and the day of Judgment, when and where we would be loath to meet with it.

2. This also rebukes them that eschew some evil, but not all, nor at all times, or in all places: Being commanded, what will they not do? What not, for profit, pleasure, preferment? The sins of their complexion and trade they will in no wise leave; they run upon things, because lawful, though they cannot use them lawfully; If they can sin secretly, they make no conscience thereof.

3. This may serve for instruction, with rebuke to most Christians, and to us that be most ancient professors, that though we have a general purpose against evil, yet we neither hate it so deeply, nor shun it so carefully as we ought, nor are so much humbled when we have been overtaken, and have fallen thereinto, as we ought; we complain of our crosses, but grieve not so much that we have fallen into sin. If one should threaten to run at us with a naked sword, or shoot at us, whensoever he could find an opportunity, we would be wary and watchful upon our going abroad, having an eye in every corner, &c. O do we thus against sin, which watcheth but an opportunity to do us mischief: If we would thus do, we should not be so often overtaken as we are, we should see better days, scape numbers of crosses, have more peace to our consciences, more joy in our death, and a freer passage to Heaven. But alas, we judge even that which is a great evil, to be but a little one; it pleaseth us, if we have any color for the same, as that we have but once committed it, that others do so and so, &c. Thus do we profane the Lord's-day, despise his Ministers, and run upon all sorts of evils.

4. This affords consolation to all such as do indeed eschew evil, and that out of an unfeigned hatred thereof, rejoicing in nothing more then when they prevail against it, grieving at nothing more then when they are overcome thereby; such do indeed love God, such fear him in truth, and so are beloved of God, and shall be everlastingly blessed; these shall live happily here, in joy and bliss hereafter: O go on in this Christian course, though the world hate you, because ye do not as they do, though they call you precise fools, because ye dare not swallow such goblets as they do, yea, though hereupon ye pull danger upon yourselves, yet must ye eschew evil, and so let us; Its no matter though we have the worlds frown, as long as we have God's favor; and what if we shall miss many a sweet morsel of profit, pleasure, and promotion, if we be free from the gripes and vexations of conscience, and the wrath of Almighty God? they that now have their sweet meat, would one day vomit up their morsels, if they could, as Judas did; who though he rid himself of the money, yet could not be rid of his wound of Conscience, nor of the Judgment of God upon him; were they ever the worse, or had they any cause to grieve, that they had not a share with him in the thirty pieces?

And do good,] This necessarily followeth on the other: No man can have his heart truly nor aright set to do good, whose heart is not first purged of the love of all evil, for they cannot stand in one heart and at once; and that man that lives and bears himself in the practice one sin, never did good aright in his life, neither ever pleased he God; Who can serve God in one thing, that serves the Devil in another?

This may serve to rouse up some, that fain would do well, and many good things they do, but someone old accustomed sin, which they know is a sin, they cannot leave: Well, there's no hating sin, it will not do well; the end will not be good, its but to be almost Christians: Some will say, Such a Preacher hath prevailed much with me, and done me much good, but as long as one known sin is lived in, all is nothing worth to Salvation. Its true, a child of God through strong temptations, may be overcome of the same evil which he hates, but he both covenants against it, is careful that he may not fall into it, having fallen, he is much grieved: He that is not grieved, but doth again upon the next occasion fall to it, is indeed in a grievous condition. Thus from the order.

To do good is sometimes taken in a strict sense, for the performance of the works of mercy, whether for body or soul, or both: Here more largely for that good we are to do to our neighbor, enemies that do us hurt, or yet more largely, for whatsoever God hath commanded in his Word, Whose will is a perfect rule of Righteousness, and makes that good which he requireth.

Whosoever would see good days here and hereafter, must set himself in body and soul to the obedience of God's will in doing good: No other shall be saved; good is the way leading to this end: To come to this end, we must walk in this way.

Reasons: 1. Its good and amiable of itself, as the Lord is. 2. God [ 1] commands it who is our Sovereign Lord and King: Thou shalt do thus [ 2] and thus (saith he often throughout the Scriptures) for I am the Lord thy [ 3] God. 3. All promises in Scripture of good things, here or hereafter, are made to well-doing; as in Levite. 26. and Deut. 28. may appear. [ 4] 4. This brings us peace of conscience in this world: How did David rejoice when they offered willingly to the Temple? Hezekiah, when such care was used in keeping the Passover? and the Eunuch, when he [ 5] was baptized? 5. This brings us to eternal happiness in the world to come. 6. Its the glory of a man when he is dead: The godly Kings are yet commended, That they did that which was good in the sight of the [ 6] Lord; this was their Crown, and that which is to be desired of a man, is his goodness.

For the extent of this, we must do all good that we can, and our places require, having respect unto all God's Commandments: Thus did Josiah, He did according to all the Law of Moses; He that commanded one, commanded another: Whoso doth willingly pass by any one duty, declares himself an hypocrite, And who so lives in any one sin, is guilty of the breach of the whole Law.

We must do good at all times: Aguish fits of goodness, as before the Communion, or in afflictions, &c. God cares not for; he will have us to be ever doing some good, and ever fitting ourselves to do more.

We must do good in all places; not in the Church only, but at home in our Houses and Shops, yea, when we are furthest from home.

So in all companies we must do good, or take good; if we cannot do what we would, we must do what we can; its some good to keep away evil.

We must do good to all persons, all duties towards God, publicly, privately, on his Sabbaths, on other days, so towards our Families, Neighbors, Friends, Superiors, Inferiors, Equals: We must do good as occasion offers itself, yea, towards our enemies that do us hurt, as to ourselves also, and that in respect of body, soul, goods, good name: We must do good in our general callings as Christians, by our holy conversation agreeable to our profession, and by our Counsels, Exhortati • ns, Admonitions, Reproofs, Prayers: We must do good also in our particular callings, as, Magistrates, Ministers, Husbands, Wives, Parents, Masters, &c. This is so necessary, as that he which doth not good in his special calling, is no good man: We must do good also, though it be hard and difficult so to do; naturally we are prone unto evil, and it comes off hand easily, but to do good is harsh; God's Commandments are as a yoke to the flesh, though easy to the Spirit, a burden to the flesh, but light and comfortable to the Spirit: To pray, read, instruct our families, is painful; so to study, preach, hunt out disorder, set up goodness, see the poor set on work, and the like; but as we would partake of the reward, which is indeed great here and hereafter, we must not shrink at this labor: If one way will not serve the turn, whereby to bring to pass our Religious purposes, we must set upon another, as they that carried the man of the Palsy, not being able for the preass to enter in at the door, uncovered the roof of the house, and through it let him down: We must do good, though we have no thank for our labor (as Moses and Aaron on the people's behalf whom they conducted out of Egypt, though they were unthankfully dealt with) yea, though we have ill will and hard measure, as they that seek to punish sin shall have of evil doers; nay, though the greatest be against it, as Daniel prayed to God, though the King forbade it, and danger was to follow upon it: Thus the Prophets spake the truth, though with danger of their lives, Elijah, Micaiah, John the Baptist, &c. Thus the Martyrs confessed the faith boldly, though with loss of their lives: We must do good also, though we have few encouragements, and small company (such was Joshua 's resolution) nay, though we be as it were alone, as Noah in that generation, Lot in Sodom, Elias, &c. we must preach still, though we see but little fruit of our labor: We must do good, while we may, while life and means last, yea, and constantly; and to that end (many take up Prayers in their Family, but quickly leave them off) neither must we only do good, but we must do it well (for even the best things in the world may be marred in the doing, as Alms and Prayer by hypocrisy and opinion of merit) and therefore we must be regenerate persons, and by Faith be reconciled to God in Christ: We must also do the same in a particular Faith, and in uprightness of heart, declaring the same by the reformation of our lives; and this must be in obedience to God, aiming at his glory, and not seeking ourselves, either in our profit, pleasure or credit, &c. all which must be done willingly.

1. This showeth the wretchedness of our corrupt nature, that good being in itself so lovely, and there being so many great Reasons to persuade us thereto, yet our nature is most averse therefrom.

2. This condemneth those which are so far from this, that they be enemies to goodness: The more Spiritual and holy any duty is, the less they can away therewith; as Prayer, Meditation, Conference with the godly, &c. nay, they hate goodness in others, whether Magistrates, Ministers, or private Christians; yea, are so wholly opposite to good, as they are wholly given over to evil.

3. This condemneth those, who though they be restrained, and break not out into evil, yet have no heart nor love to that which is good: They be no swearers, nor disordered persons in their Families, yet they do not pray, instruct, and do good in their Families; they neither profane the Sabbath, nor yet keep it holy; they keep not bad company, yet love not the company of the Saints; they spend not on wicked purposes, and yet do no good with that they have; they be no enemies to Religion, but they be not zealous friends; they be no maintainers of disorders in Towns, yet do not zealously set themselves against such.

This is not sufficient to make a good man, nor to see good days; for, Every tree that bears not good fruit, shall be hewn down; and, the barren Fig tree was cursed; and, the Servant that did no good with his Talent (in the mean time he had done no hurt therewith) was cast out; It will not go for payment, nor bear out any, that they have done no hurt, but what good have they done? even we ourselves will scarce keep a Cat or Dog, merely for this, that they do no hurt, except they do some good; neither will we think well of those Servants, who being negligent in our absence, shall say, We have done you no hurt, have not robbed you of your goods, railed at you, wronged your children, &c. for that which they should also have been diligent in their work; It will be demanded of us, whether Magistrates, Ministers, Householders, or others, what good we have done.

4. This condemneth all those that fail in the doing of good, or in the manner thereof, and so lose their labor, and have no comfort of themselves; as they that will do some good duties, not others; as Read, not Pray; come to the Word, not to the Sacraments; come to both, but omit Family duties: They that do not good duties at all times, but take liberty to shake them off and banish them (so did not David ) nor in any places (haply devout at Church, careless elsewhere) nor in all companies (doing good only as Saul among the Prophets) nor to all persons (some will seem to give God his due, in the mean time dealing unjustly with men, as some (with civil persons) are careful in this, careless in that: Others also will do well to strangers, but not to their Families; as others to their friends, but cannot away with their enemies; and others though submiss to their Superiors, yet are harsh to their Inferiors;) so they that will then only do good, when they find it easy to be done, who yet in the mean time take great pains to do wickedly; so they that will not do any good, except when they may be commended for it, and have good will for their pains; so they that still say they will, and they will do good, but defer the same so long, that death takes hold on them; so they that think to do good in their end, who should do it in their life, the present time is indeed the time wherein to do good; so they that do good for a while, but after break off; so they that do good things, but in a corrupt manner, without Faith, and seeking themselves therein, or merely in hypocrisy: All these (mark me well) that make their practice of doing good in this fashion, its as good never awhit, as never the better. I deny not, but a good man may herein at sometimes fail through weakness, or by reason of some temptation; but whosoever usually thus doth, doth bewray himself to be but an hypocrite, and as he thus worketh, so accordingly shall he have his reward with hypocrites.

5. This serves for consolation to all those whose hearts are unfeignedly affected to good, and which are ready to every good God requires of them in their general or special callings, at all times, in all places, towards all, even in things most difficult and dangerous, desiring unfeignedly to do them in a right manner; they do whats good in the sight of the Lord, hereupon they shall have comfort for the present, and hereafter life everlasting: Such are indeed of God.

6. This is also for instruction to us all, that we give ourselves with greater diligence to that that is good, and to do much good in our general and special callings, taking pains thus to do both publicly and privately; such as join not with us herein, shall want their part in our comfort: This shall be our Crown, and will accompany us to life eternal; the more good we do, the more joy shall we have in our lives, the more comfort in death, and the greater glory in the world to come.

Let him seek peace and ensue it.] Another duty to be done of all those that would live long, and see good days, They must seek peace and ensue it. Men that seek not peace, shall not find it; and without peace, what comfort can any have of their life? Neither can any enjoy eternal life, that seek not after peace; for God is that God of peace, and all that are his must love peace, and therefore hath God given us his Gospel of peace, as to reconcile us to himself in Jesus Christ, so also to teach us to live in peace one with another: We must therefore not only keep it when we have it, and accept it, being offered, but wanting it, seek after the same, seek after it, as covetous men do after Money, the hungry after meat, Hunters after their prey; if it run or fly from us, we must run and fly after it: This is again and again both commanded and commended, is a fruit of the Spirit, and of the wisdom that comes from above.

Now we must seek after peace, 1. By living innocently and harmlesly with our Neighbors (such as harm them either in word or deed, are enemies to peace.) 2. By living helpfully, and doing good in our places, as Magistrates, Ministers, &c. 3. By passing by such small wrongs as are done unto us, not so much as taking notice thereof, and for others of more moment, to compound them of ourselves, or refer them to indifferent neighbors, which notwithstanding (if they must needs be determined by Law) must not break off peace, or occasion the omission of any neighborly duty. 4. By parting with some of our right to have peace: Herein we must not stand upon terms, though haply it were fit our adversary should come to us, as being Yonger, Inferior in place, or who first gave the cause of offense, yet rather then contention should continue, we must pass by all those, and go to him; even Abraham yielded to Lot: And this we must do, nor with some persons only, but even with all; not with the rich only, but the poor also, as being our fellow servants, members of Christ, as we are, and such of whom we may stand in need both in prosperity and adversity; neither with the meaner sort only, and not with the rich and wealthy (as if it were of a brave mind to stand out with them, and not to regard them) but with the one as well as the other; yea, nor with the good only (though with them chiefly) but with the bad also (even Abraham maintained peace with Abimelech ) yet so, as that we may keep our peace with God, not consenting with them in their evil, nor doing evil, or neglecting our duty for their good will. A just War is better then an unjust Peace: A Nation may have with Infidels a League of Peace, though not of Amity; so we must have peace, but not with ill conditions, to yield to unlawful things: Woe be to that peace that makes partition with God, and breaks the peace of our own Conscience; our Savior Christ came not to bring such peace, but the Sword. It will be better by being faithful, to have favor with God, and peace in ourselves, though we reap the ill will of our Neighbors, then that God should curse us for our unfaithfulness, and the wicked▪ also in Hell for following their ways. Thus must Husbands and Wives, Ministers and People, &c. keep peace one with another, otherwise we must be contented rather to be counted troublesome, and breakers of peace.

This we must seek after, 1. Because its so pleasing to God, he is [ 1] the God of Peace, and by the Spirit often so called in the Scriptures; he gave his Son to make our peace with him, and loves that we should live in peace one with another, and therefore gives us the Gospel of peace, and Spirit of peace; yea, he so likes it, that he pronounceth them blessed that helps it forward: On the contrary, the Devil delights [ 2] in contentions, and he only gains thereby. 2. This shall be a sign that we are taught of God, and whereby our Prayers will become the more acceptable, Our hands must be lifted up without wrath, whosoever is addicted hereunto, can neither pray aright, nor duly partake [ 3] of the Sacrament, neither rightly perform any other duty. 3. This is most comely, like the ointment which was poured on Aaron's head (which was made of most fragrant sweet things) and to the dew upon new mowed grass: O how sweet is it to them that do enjoy it! how sweet to the lookers on? what a comely thing is it, to see a Land agree in itself, so a Town, a Family? Its as an instrument, whereof all the strings be in tune: Better is a dry morsel with this, then an house full of Sacrifices with strife: Better is a dinner of herbs, where love is, then a stalled Ox and hatred therewith: Better to be in the corner of the house top, then with a contentious woman in a wide house. 4. Great is the profit hereof, [ 4] as the rain makes the mown grass shoot out and grow, so is peace exceeding fruitful: O how doth a Land increase by peace, and how do Wars, whether civil or foreign, waste and consume the same! little things by concord wax great, great things through discord come to nothing; when there's peace in a Town between the Pastor and People, what good may be done? what evil avoided? where there is not, neither can evil be suppressed, nor good established. A Town knit together in peace, is like a faggot fast bound, that cannot be bent, but divided, like the several sticks of the faggot, which may easily be broken; the like may be said of Husbands and Wives, Masters and Servants, Parents and Children, A Kingdom, City, or house divided against itself cannot stand. 5. If we live in peace we are fit to do [ 5] good one to another, else we can do no good, but all evil.

1. This condemns all contentious and quarrellous Spirits, that regard not peace, but their own will, are never well, but when they are contending, are so far from seeking peace, as they cannot keep it when they have it, nor accept it when its offered; and so far from following it, as they fly from it, as those of whom the Psalmist complained: Others regard it not as they ought, will fall out and break the peace even for trifles, offer the occasion of strife, and harm their Neighbors both by words and deeds, in goods and good name; yea, if the least wrong be done them, they will hear of no reconciliation, but break off all love, quarrel, go to Law, &c. Every place abounds with such: These bewray themselves not to be led by God's Spirit, nor endued with the wisdom from above; nay that they are carnal, and filled with devilish and fleshy wisdom; these either never pray, or lose their labors, for as good not pray at all, as pray in wrath: These instead of good days here, shall have vexation, neither shall they hereafter inherit the Kingdom of Heaven, but shall meet with indignation and wrath.

2. This rebuketh those that live at peace, but its after this manner; they will have peace with some, but not with others; whereas we ought to be at peace with all, not with the poor only, but with the rich also, nor with the good only, but with the bad also; some there are that fail every of those ways, as a number that will be at peace with the bad, not with the good, and have peace with the wicked in their wickedness (which is indeed fearful) yea, buy peace with hard and ill conditions, as consenting to evil, or neglecting good: Some that they may be counted peaceable men, will not stir against any disorder; woeful peace! let men give of their own right for peace, but not of the Lord's.

3. This serves to comfort them that love peace, and desire it with all their hearts, and can be content to seek it in any honest and lawful way, and that for conscience, and that they may serve God the better, and for that God requires the same, in the mean time being careful to avoid wrangling, and jarring, &c. assuredly such are at peace with God, and howsoever the world deals with them, enjoy the peace of a good conscience.

4. Let this encourage us all to set more by peace then pearls, to seek it diligently, and to be content rather to lose any reasonable thing, then this: This is pleasing to God, is also comely; so shall our Prayers be accepted, so shall we be strong to all good, and against all evil, so shall we see good days here, and eternal peace with God hereafter. To this end we must avoid all the enemies of peace, and labor for the contraries, as, 1. Pride, which breaks peace many ways, as when men have not more honor then is indeed their due, as Haman, or when any is honored besides themselves, as Saul, when David was commended in the dance; Pride also makes men think so highly of themselves, and meanly of others, as they will be ready to offer injury, and yet think it small, and if the least wrong be done them, think it so heinous, as no recompense can be made for it: They must forsooth by no means be blamed in anything, else they swell, break peace, and part company; this we must avoid, and labor for humility, which is contrary hereunto. 2. Covetousness, the covertous man is angry if he have not every good bargain, or if the least trespass be done him: If but a Goose of their neighbors grase in their ground, O its such a loss, such a wrong, that they must not put it up: They will part with no piece of right for all peace. 3. Frowardness, For a froward man soweth strife, we must labor for a meek and patient spirit. 4. Talebearers; A whisperer separateth chief friends: They be the Devils Pedlers, let them not open their packs, nor unlade their wares in our ears, thereby to infect our minds; He that listens to them, shall never have peace: The world is full of such, yea, such as on both sides are Tale carriers, which with some few truths intermingle numbers of lies, they are the Devils seedsmen to sow strife: If God pronounce the Peace-makers blessed, then woe to those Make-bates; of this number we are not to repute those which inform Parents and Masters, of some abuses in their children and servants, unknown unto them, provided it be done in love, and that for the redress of the same.

5. If we must labor to have peace with men, then much more with God, who is at enmity with us because of our sins, and that through Christ alone, who is our Advocate with him: This will afford more true joy, then the world either knoweth, or can: Till we procure this, we can have no true peace with our neighbors, no true peace of conscience.

Verse 12.

For the eyes of the Lord are over the Righteous, and his ears are open unto their prayers; but the face of the Lord is against them that do evil.

THat those which perform the forementioned duties shall have long life and good days here and hereafter, and that the contrary shall befall those that do not thus do, our Apostle here proveth: Such as thus do, God will have a care of them, and watch over them for good, and for the others, God will set himself against them; where an Objection is prevented.

Oh, might some say, that such as live most harmlesly, and do most good, and be best disposed, and love peace and quietness, should of all others be most hated, and lie open to manifest dangers, and they that will scamble and shift for themselves by right or wrong, not caring whom they wrong, do yet wax great, and prove rich in the world: True, saith the Apostle, If peaceable and good men were here left to themselves, they would be soon thrust to the walls, and be as sheep among wolves, ready to be spoiled; but God doth not so leave them, but hath a continual care over them, to defend them from dangers, as much as shall be fit for them; and if they fall into any, he is ready to hear their prayers, and to help them: and for the others, they may prosper a while (which yet some of them do not) but it shall not always so continue, God will set his face against them, and his fury root them out.

By Eyes we are to understand the diligent and watchful care that the Lord hath over his people, as the mother whose eye is over the young child that it take no hurt.

And by Ears is meant, his great readiness to hear their Prayers, and grant their requests.

By Face is meant, sometimes his favor and love, as in the Psalms; sometimes his wrath and displeasure, as here; for a man's favor or displeasure is seen by his contenance: Thus are other parts of man ascribed to the Lord, as, his Hand, Right hand, Arm, &c.

Q. But why are these attributed to the Lord, not being in him?

A. Because if the Lord should speak unto us weak men of himself, and as he is in himself, we were utterly unable to bear it, but being willing that we should understand him, he speaketh according to our capacity, as the nurse to the child. Because we know not how one should see without eyes, or watch over any for good, therefore God ascribeth eyes to himself; and because our power lieth in our right hand, therefore doth he ascribe a right hand to himself, the like may be said about his ears, &c.

1. This should greatly provoke us to the reading and exercising ourselves in the Scriptures; for that we may so do in them, the Lord vouchsafed to stoop very low for our understanding: If we do it not, it must needs be great neglect and unthankfulness, wherein notwithstanding too too many fail.

2. Ministers, whose office it is to teach the Lord's people, must be careful to frame themselves to their understanding and edifying, and not to soar aloft, thereby stirring up admiration in their people without profit: If God stoop so low, must any so far seek themselves, as not to follow such a pattern? O its a greater mercy to edify and convert one soul, then that a thousand should go away merely commending them for learning and eloquence.

By Righteous we are not to understand such as be so in their own conceit, but such as are in God's account truly Righteous, perfectly by imputation of Christ's Righteousness, and imperfectly by inherent here begun and increased, but which shall hereafter be perfected: Righteous, I say, 1. By imputation of Christ's Righteousness to us by Faith, For Christ which knew no sin, became sin for us, that we might be the Righteousness of God in him. 2. By inherent Sanctification of the Spirit conveyed from Christ, which though it be imperfect, yet is of the better part of their Righteousness, and the rather, because they are desirous to do well, and do it willingly, but sin against their will, as an heap of corn is so called, though it be not without chaff. 3. Because of their endeavor to be more and more Righteous, as a young Apprentice is called by the name of his Trade, because of his endeavor and purpose, though he can do but a little in it; so that they which be such, may be of good comfort notwithstanding their imperfections remaining, God accounts them Righteous and holy persons, howsoever the world esteems of them.

By them that do evil is not meant, such as fall into sin through weakness and infirmity, but such as give themselves thereto, and make a trade thereof, living and lying therein without repentance, against such doth the Lord set himself.

The eyes of the Lord are over the Righteous,] That is, God hath an especial care of his righteous servants; he loveth them dearly, and watcheth over them for their good; They are his portion and inheritance, they are his Spouse, they are his children, whose care exceeds both the fathers and the mothers; when both these forsook David, the Lord did not leave him, Psal. 27. 10. He causeth all creatures to do them good, and serve their turns: He appointeth the Angels to preserve them, as Elisha; destroy their enemies, as it befell Sennacherib's host; bring them good tidings, as to the Shepherds; defend them, &c. The very Stars in their courses must fight for Israel, the Hailstones slay his enemies, Frogs, Lice, Caterpillars, &c. plague the Egyptians for Pharaohs disobedience; yea, he will cause all things to go contrary to the course of nature, rather then they shall miscarry, the waters must divide themselves, the Sun stand still and go backwards, the stony rock yield water, the fire must not hurt the three children, nor the Lions Daniel. He that cared for man, and provided all things necessary for him before he was, is now no less careful for his reconciled ones; his care is effectual, continual, he both preserves them from evil, and provides for them good things; the very hairs of their head are numbered, and he that toucheth them, toucheth the Apple of his eye: How did he preserve Noah, Lot, Jacob, Joseph, Moses, David, Elijah, Peter, &c. which of us also hath not escaped thousands of dangers through his eye over us?

But do not the righteous fall into many troubles, as the examples of Abel, Micaiah, Jeremiah, the Apostles and Martyrs clearly show.

Gideon indeed by reason of the troubles of God's people in his days, thought that God was not with them, but it was otherwise: God's eye is not so over them as that he promiseth to keep them out of all danger, but so to dispose, as that nothing shall fall out to their hurt; he keeps them from man, and disposes so, that when any do befall them, the same tends to their good: Thereupon they become humbled, thereby their Faith and patience tried, in the mean time they are enabled of God to bear them, and through him delivered in due time therefrom, if not, thereby the sooner they enter into Heaven.

God doth preserve the wi •• ed also, and provide for them.

Though they are preserved from some, yet into how many do they fall? especially how do they fall into sin daily? and how soon they shall fall into Hell who knows? The Lord also provides for his own, as for the Israelites in the wilderness, for Elias in the time of famine, for Jacob in Padan-Aram, &c. many have had experience hereof, beyond that they could have looked for.

1. This serves to comfort all those which can prove themselves righteous; such may safely depend on God, in the very midst of dangers: How many or great soever they may be, had we but the eyes of faith, we might perceive that there are more with us then against us? He that is Almighty and All-sufficient careth for us; He also taketh our cause in hand, so that being wronged, we need neither be impatient nor revenge ourselves, but commit it unto him that judgeth righteously; He also will provide for us things needful, and therefore must not we murmur, grudge, or use unlawful means; He that feeds the Ravens, and clothes the Lilies, will assuredly be careful of us, only we must not be wanting unto ourselves, through neglect of our callings, or trusting too much therein, but commend ourselves therein unto God by Prayer.

2. Let such as are not as yet righteous, get into the number of righteous persons; till then, they lie open to all danger, are outlaws, have no right to any promise, neither are under God's care or protection: Oh! could they see their condition, they might perceive it to be most fearful; but happy is the state of the righteous, happy are they whom God loveth and careth for.

And his ears are open unto their prayers,] Here note,

The readiness of the Lord to hear his Servants prayers, and to grant their requests; the like is elsewhere often expressed. They are acceptable to him, as incense and sacrifice; yea, he prefers them before those: They are available before him; the Examples of Abraham, Jacob, David, Asa, Jehoshaphat, Daniel, &c. manifest the same: They are available to prevent dangers, as Hezekiah 's Sennacherib's Army: Available to remove dangers entered, as the prayers of Moses and Aaron stayed the Plague; therefore when God was not purposed to grant a thing, he bade his Servants that they should not pray; as Jeremiah, Pray not for this people; yea protested, that though Noah, Job, and Daniel should pray, yet he would not hear them; he is a Father, merciful, gracious, full of pity and compassion: If earthly fathers can give good things unto their children asking them, how much more will the Lord unto his? He cannot deny the prayers of his own children, endited by his Spirit, and offered in the Name of the Lord Jesus, who sitteth at his right hand; yea, he heareth not only the eloquent and large prayers of his Servants, but even their stuttings, as Hezekiah's; and when there is no voice, but sighs and groans, as Hannah's, and Jonahs in the Whales belly: For prayer is the labor of the Spirit and Heart; and God delights in such prayers, though he will have the voice when it can be, and looks that men should pour out their hearts and wants at large, yet he will accept of such prayers as come from the sincerity of upright hearts.

But every kind of prayer will not pierce the clouds, and come into God's presence, and prevail with him, but such as are according to his own will; prayers made in understanding, not like those of the Papists in an unknown tongue, or those amongst ourselves which use the Creed and ten Commandments as prayers, or theirs which mark not what they say, whose Prayers are mere babblings; Prayers also in sincerity, Prayers in faith, knowing that we are reconciled unto God through Christ, Prayers in repentance, in love, fervent Prayers, continued Prayers, with fasting, not prescribing the Lord either the time, means, or manner of our deliverance; See Psal. 145. 18. Jer. 29. 13. John 5. 15. Mark 11. 24. Psalm 66. 18. Proverbs 28. 9. 2 Tim. 2. 19. John 9. 31. Isa. 58. 9. 1 Timothy 2. 8. Isa. 1. 15. Psalm 51. Daniel 9. James 5. 16. Luke 18. 1. Romans 12. 12. This hath been the strength and defense of this Land, and if it were not for Prayer, and the remnant of the righteous, that cry to God night and day both publicly and privately, and stand in the gap to avert his indignation, we could not but have looked for some heavy judgment on this Land ere now, the iniquities thereof do so fearfully abound, and that in every corner, such as are the contempt of his Word, Sacraments and Servants, horrible Blasphemies, Sabbath-breaking, and the like; yea, which of us having prayed aright, have not had experience of the truth hereof, even that God hath many a time, and in many particulars, given ear unto our desires, and granted our poor Prayers? There is none that can hear or help but he, and its his honor to right the cause of his poor Saints and Servants. This his readiness to hear their prayers, appears diversely, as that 1. He makes a way for them by his sons blood to come to him, which else they durst not. 2. He gives us his Spirit, to work faith in us, and to wash us clean, and to embolden us to call him Father, and to pray aright, who knew not how to pray of ourselves; Its a sign that he hath a mind to hear us, who puts a Supplication into our mouths. 3. He commands us, and sets us on work so to do. 4. He hath also promised for our better encouragement to hear us, and grant our requests.

Obj. But have not God's Servants, with David, complained that the Lord hath not heard them?

A. True, But not in respect of any unwillingness in him, but sometimes because they pray not aright, or that they pray the more carefully, or to try whether they will continue, or break off by and by (as our Savior did by the woman of Canaan ) or for that he would have us set the more short by it, when we have it, and be the more thankful, and use it the better, else soon gotten, and soon forgotten, lightly come, and lightly gone; sometimes also because the time is not yet fit. A Child would have the milk, though but newly come scalding off the fire: The unruly Patient would have the Plaister taken off, as soon as it begins to smart; such are we, but God will hear and help in the due, in the best time: Sometimes the Lord grants not at all what his righteous servants crave, Why? because he cannot, or is not willing, nay, because its not good for us; as if a child should ask a knife of his Father, he would deny it: If for matters of soul, as deliverance from temptations, the Lord answereth not our petitions, he yet gives strength to resist them (as to the Apostle Paul ) which is far better; for its no mastery to have no temptations, but to overcome temptations, and to have no hurt thereby: If for outward things, craving freedom from crosses, sicknesses, loss, &c. the Lord doth not free them, but gives them some Spiritual grace, profitable for their souls, this is far better then that they asked. If one should ask silver, and have the weight in gold given him, what wrong were done him? So if one instead of health and long life here should soon die, yet to be translated into Heaven, and there to live forever; sometimes we ask a greater measure of outward things then the Lord grants, but yet gives us a contented mind, and assurance of eternal riches in Heaven; either then he grants the thing we desire, or gives us a better in its stead, and so not break promise with us.