Exposition Upon 1 Peter

Verse 3.

For the time past of our life may suffice us, to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquettings, and abominable idolatries.

HEre are more Reasons to persuade to holiness of life: They had already spent a great deal of time in the service of sin, and following their own lusts, and therefore were not now to continue any longer therein. Again, whereas before the Gospel they lived in ignorance, now having the light thereof, another manner of behavior, judgment and practice was looked for of them.

But one would think a few words might serve to dissuade men from such filthy lusts, so odious in themselves, so hateful to God, so harmful to the doers thereof, and to persuade to holiness of life, so beautiful in itself, so acceptable to God, and so profitable to those which did seek after the same. True, if we were as we should be, or as we were in Adam, but we are altogether corrupted and depraved, and now we have no mind to that which is good, nay, its death and bonds to us, but that which is evil we eagerly mind and seek after; whereunto may be added, that hereunto the Devil and the world egg us on, as they hang on us to hold us back from goodness. Hence it is that so few are converted, that men count goodness a prison, naughtiness their heaven, that they mock at goodness, and only except against some men because they are good, whom they could love for all other things, but for that they hate him.

1. Let us take knowledge of our vile disposition, lets not follow the bent thereof, lest we perish: It misleads us altogether; let us use all diligence to mortify our lusts, and to strengthen us to good, for its no easy matter to attain this.

2. Let us be persuaded that there is continual need of preaching, and all other good means to bring this to pass, and not say with most, What need all this preaching, &c?

3. Let Ministers be most earnest, and labor by all possible means to win men to God; when we have done all that we can do, we may find by woeful experience, that all is too little: When we see the holy Ghost going from a matter, and to it again, and dwelling upon it, and pressing it with manifold reasons, know we, That diligence and carefulness is required in us about the same.

For the time past of our life may suffice us, &c.] He doth not here approve of their former living, as though that might be born with, or speaks as we do in a lawful thing, as meat, drink, recreation, &c. Its enough now, leave off: O this would have been a plausible Doctrine, that men might have taken a time, till they had had their fill prettily well in sin so they then returned! Our Apostle hath no such meaning, but rather schools them, that the badness of the time past should humble them, and make them careful to spend the rest better, and to hasten thereto. Whence thus much may be noted, That

The time past of every man's life misspent, ought to be a great spur to repentance.

Reas. 1. The time spent in sin, we know how much it is, but what is behind we know not: The Devil is sure of his part, but what God shall have, whether half, or a quarter so much, is uncertain: If we knew we should live twenty years more to serve God, as we have done twenty years in sin, God should have but the half, but we [ 1] know not whether we shall live twenty days; Should we then defer? Should we not make haste? 2. Time is very precious, [ 2] above gold and silver, and hereof we have squandered away a great part. 3. There is no time to be spent in sin, but we are to serve God [ 3] in holiness and righteousness, all the days of our life: We must remember our creator, even in the days of our youth: Therefore having robbed him of some of his due, is it not well he will take this that remains, and put up that wrong at our hands that is past, though we add no more? 4. Whatsoever time is spent till we return to God, is all going [ 4] out of the way; and if a man hath gone out of his way but till eight or nine a clock, assuredly that's more then enough. 5. Whatsoever [ 5] time is spent that way, is but doing that that must be undone again, and repented of, and we must with grief and shame wish we had not done it: Is not a little of this too much? who will willingly so do his work, that it must be ripped or ravelled out again? we use to chide our Children if they do their work so, nay, who perceiving that he hath thus wrought, will not grieve? who will not hereupon say, It was a good turn I spied it so soon, &c? So should we grieve at all our former mis-spent time, withal, blessing God that we did so soon perceive it. 6. All that is done this way is for the Devil, our sworn Enemy, [ 6] for whom even the least is too much: Its for the flesh, to which we owe nothing, and for the world, which is our deadly (though subtle) Enemy. 7. Its all done against God, to whom we owe all, and is it not [ 7] then sufficient we have wronged him so far? and is it not a great mercy if he will pardon all that is past, though he add no more to the heap? 8. And all is against our own souls, and is it not sufficient we have [ 8] wronged, yea, wounded our own souls hitherto, the welfare and salvation whereof we should now (at least) seek? 9. Its all done in such [ 9] filthy work, as God never set them about, nor gave them soul and body for the doing thereof.

1. This rebuketh those youths, that being called on to repentance, yet think its too soon, and that that's not sufficient which they have done already, What? Have they not yet spent time enough that way, do they know there is so much more behind? you would repent ere you died, would you not? you would: Must you not then do it to day, for you know not but that you may die tomorrow? Have you squandered away already so much precious time, as that some would even give the whole world for one day thereof, and will ye yet go on in that course? O do it not, lest God snatch you away suddenly; lest God give you up unto your hearts lusts, and so ye fulfil the measure of your iniquity!

2. This rebuketh also those unreasonable people, as middle aged folks, of forty or fifty years, which are now as deep in the world and their profits, as before they were in their pleasures, and yet its not sufficient for them; they can find no time of thinking truly and thoroughly to turn to God.

3. It rebuketh also those that do still defer till towards their end, and then they will turn to God; Is not God much beholding to them? O let these sluggards know, that poverty will come upon them suddenly and strongly: If they will needs stay till almost Sun-set ere they set out, shall they not with the Levite and his Concubine be benighted, and shut out of doors? Their condition shall be the same with the five foolish Virgins. If a man had a long journey, and had gone out of the way all day, till three of the clock in the afternoon, would he being informed thereof, go on still, and say, When its almost Sun set, I will turn into the right way? yet thus doth the world: Men defer till they think they shall die; then have they to come back all the way of their life, and then must they lead the contrary good life, and ere they can do this, the night of death overtakes them, and they be shut out with Dogs and Enchanters, &c. O let such be wise in time, ere it be too late, and let them think it more then high time, to turn head, and to ride hard too, to redeem the time! Its past Noon with many of us, nay, past three of the clock in the afternoon, it draws towards night with some: O then is it not time for us to draw near to God! Note further from hence, That

Where God bestoweth means of Salvation, he expects fruit answerable; while a place lies wild and common like a Heath, there can be nothing expected but Briars and Thorns; but if it be paled in, and digged and planted, then may fruit be expected therefrom: when a people want the means, especially the Gospel, what can be looked for at their hands? having it, their life and conversation must be answerable. See Rom. 13. 12. Eph. 4. 17. 1 Thess. 4. 5. and 5. 4.

1. This discovereth the woeful state of this Land, which so aboundeth in iniquity, notwithstanding the clear light of the Gospel amongst us: Our sins are more then in times of Popery, then among Turks and Pagans: Our Saviors woes denounced against Chor azin and Bethsaida may well fit us, it shall be easier for them, then for us: Do we so requite the Lord? bring we forth nothing but sour Grapes? Assuredly, were it not for an handful, for some small remnant yet left amongst us, we might have looked to have been ere this as Sodom and Gomorrah; our wine being as theirs, for our sin is as theirs: Most are like that ground which beareth thorns and briars, whose end is to be burned; the means they have, will but increase their sin and damnation.

2. This rebuketh many whose fruit is nothing meet for him by whom they be dressed, we live not as if we were in the noon-day, but in the twy-light; our conversation is not such as becometh the Gospel.

3. For such as have received special favor from God, and made their Covenant with him of true obedience, they must walk far otherwise then the men of the world: They must not be covetous, as they that know no better inheritance then the world: they must not be proud, as they that know no better garments then these rags and clouts, being altogether ignorant of Christ's righteousness: So we must not talk of worldly matters on the Lord's-day, as heretofore; we must not spend our time in gaming, sport, or too much merryment, or idleness, as before: If we be guided by the Spirit of God, which the world knoweth not, let us show it by our fruits; and so much as we hope to differ from them in our latter end, so let us differ now.

To have wrought the will of the Gentiles, ] This is not meant of every particular person of the Jews that were written to in this Epistle, that they thus walked as the Gentiles, and it may be some of the Gentiles were restrained and lived soberly; but this he understands of the body of them both.

But how came they to live after the lusts of the Gentiles? They lived amongst them, and so became as bad as they. Whence note, That

Bad company is very dangerous; Solomon forbids it, and so doth St. Paul; David also clears himself of it, he could not away therewith: See Prov. 1. 10. and 23. 20. and 24. 1. 2 Cor. 6. 17. Psal. 26. 4. and 119. 63, 115. In the Law its forbidden to touch a thing unclean, as a dead corps: This did morally signify meddling with sin and sinners: Using bad company we can neither keep a good course, nor a good conscience; we shall quickly learn their evils, we being apt scholars hereto, and our nature like tinder and gunpowder readily set on fire. None can walk in the Sun but shall be tanned, nor touch pitch but he shall be defiled, nor be in a Mill but he shall be dusted, nor dwell with a Collier but he shall be smutted; so cannot any frequent the company of wicked men, but he shall be harmed hereby; yea, how can any converse with such, and not be accessory to their sins (at least through their untimely silence, not reproving or admonishing them for the same) and so consequently partaker of their plagues.

O then, as we would avoid the company of those that have the plague, lest we be infected thereby, so lets shun the company of those which are tainted with foul sins, lest destruction come upon us: The Lord calls upon us to come out and depart from such; Jehoshaphat escaped narrowly with his life for being with Ahab, and questionless not a few have smarted for being familiar with the wicked.

When we walked in laciviousness, lusts, ] Hereby is meant all sorts of uncleanness, and the provocations thereto, as fidling, dancing, mixed sports of men and women, filthy talking, ribald jesting, unclean songs, lewd ballads, whorish apparel, idleness, &c. These are so common, that its even a death to people to be held from them; we can scarce see a young man or woman in whom someone or other flag of wantonness hangeth not out; Are not these works of darkness? shall such inherit the Kingdom of Heaven? O that the disorder of such were pulled down, and that they would in time repent of their wantonness and lusts, which will else cost them full dear one day, and was never so sweet, but it will prove as bitter.

Excess of wine, ] Another lust of the Gentiles which we are to avoid, the immoderate use or rather abuse of wine and strong drink: Wine is the good creature of God, made for good use, and God hath given us liberty to use the same, and that both ordinarily (according to our ability, so as it may be for the health of our bodies, and strengthening the same the better to serve God in his worship, and our callings, and in time of weakness of body or mind) and extraordinarily, as in times of great and solemn rejoicing; so of thanksgiving to God for deliverances and mercies, and at marriages, or such meetings of friends, wherein not only whats for necessity is allowed, but also whats for delight, and so a more liberal use thereof then at other times; yet even then, moderation and Christian sobriety must be retained; we must no further make use of wine, but as thereby we may be fit to praise God, or otherwise to do good: But the excessive use of it to drunkenness is abominable, and often prohibited. Besides, its not only odious to God, and so all good men, but its even vile in the eyes of the Heathen, insomuch that they have made many severe Laws against the same, and uttered many excellent sayings against it: It puts God as it were ou • of place, and makes one's belly his God, for that he serves more then God, cares for it, seeks to please it more then God, nay, to satisfy it, he cares not to dishonor God; Its also a wicked abuse of God's benefits, and a means to dishonor him, which ought to allure us to love and serve him, it makes a man also unfit for God's service; we be unfit at the best, but when the head and heart are oppressed with drink, we are then as blocks and beasts, unfit for any good work in Church or Common-wealth, unfit to govern or be governed, unfit to follow our Callings, yea, unable to cover our own nakedness, as it was with Noah. Hence it is, that Magistrates and Ministers, whose callings are of greatest use and necessity, do flatly forbid it; it makes a man also fit for all evil, as to swagger, swear, curse, rail, mock; to talk filthily, to scoff at Religion, and the Servants of God; to commit whoredom, (as Lot ) to quarrel, fight, stab, kill, (daily experience showing most frays proceeding from the pot) to thrust their wives out of doors, beat their Children, play the mad men, fill all places with filthy vomiting, &c. Its reported, that one being tempted to whoredom, murder, and drunkenness, and thinking that he must needs yield to one of them, for that adultery was dishonorable and dangerous, and murder most odious and fearful, he gave way to the third, which was drunkenness, but then when he was drunk, fell into both the other; for having committed folly with another man's wife, the husband coming in, he killed him. This puts out the eye of the soul, and takes away the use of Reason for a time, even that whereby a man differs from a beast, and indeed, makes a man, so that being drunk, he knows neither what he doth, nor what is done to him, as it fared both with Noah and Lot: For a man to cut or hurt his own flesh, were bad, but to hurt the principal part, the soul, how dangerous is it? That were but as if one should kill a Subject; this, as if he did take the Prince, and bind him hand and foot, and turn him out of his place of Government: Who would put out his bodily eyes? but too too many do thus put out the eyes of their soul. This disguiseth the body, which is God's workmanship, and comely, and ought to be preserved in holiness and honor, and kept as a Temple for the holy Ghost, and makes it the stye of the Devil: From hence are red eyes, an inflamed face, a swoln body, the hands quiver, the feet reel and stagger; yea, it not only disguiseth, but endangereth it; it dulls the wit, spoils the memory, breeds diseases, Dropsies, Imposthumes, Palsies; oppressing and drowning the natural heat before the time (as a Lamp with too much oil, or a candle thrown into the water, ere it be half burnt) and so bringing untimely death: They that are addicted hereunto, are self-murderers, and though they had need to prolong their lives while they can, unless they were fitter for death, yet do they long as it were, and hasten to be in Hell: This is a stinking sin both to God and all good men; Its a wicked abuse of God's Creatures, appointed to be received with prayer and thanksgiving to the glory of the giver thereof; Its a wasting of the portion which God hath given us, whereby we might live comfortably, and do much good to others in Church and Common-wealth: O how many do hereby squander all away, rob Church, Common-wealth, Poor, yea, their own Families, their Wives portions, and Children's Patrimony, all going down their throat! What cruel murderers be these? If he that provides not for them is worse then an Heathen, then what is he that having already wherewith to maintain them, thus pulls it as it were from them? This also is a wicked misspending of our precious time; This brings infamy and reproach with God and men; This brings beggary along with it: many having spent all on strong drink in their youth, are fain to drink water in their age; This hath woe, sorrow, and wounds attending thereon: Many in their drunkenness have been stabbed, as others have come to the gallows for that they have done in their drink; yea, custom and continuance herein, breeds not a delight only, but from thence another nature, and a kind of necessity upon the body, that they cannot leave it; they swallow not the wine so much, as the wine swallows them up, and they are buried in wine, & as unfit for any good, as one that is buried, to do the work of a living man. Hereunto may be added, that as there are fearful judgments threatened against this, both in respect of this, and the life to come (for the cup of the fierceness of God's wrath is prepared for such to drink to the bottom, and the full Vials of his judgments will be poured out upon them eternally) so amongst others, this is the main, that they seldom or never repent: I have known some touched at the Word because of this, weep for it, promise, yea, vow against it, who have yet again fallen into company, and could never get out.

1. If this be so horrible a sin, what shall we say to the Land wherein it is grown to such an horrible height, and to abound in such a fearful sort? It was wont to be the sin of other Countries, now we have got it, and may we not boast of our gettings, think ye? It was wont to be rare, but is now common in all places; wont to be done in a corner, and the parties ashamed thereof, now it staggers abroad in the open streets, none being ashamed of the same; wont to be the sin of base ones, according to the Proverb, He is as drunk as a beggar, but now its the sin of Gentlemen, and herein our Yeomens sons exceed, to the wasting of their Revenues: St. Peters argument were now a very slender one, for men rise early to drink strong drink; yea, men are now grown into such an horrible height of impiety, as that they labor and strive to excel therein; they get Beer of extraordinary strength, and call it by names, Snapdragon, and (which is most horrible Blasphemy) Hosanna in the highest, &c. drink by the yard, by the dozen, in pails, in crooked horns that cannot be set down, make matches who shall drink each other drunk under the Table: O fearful! Is this the fruit of the Gospel, and of this peace and light? Its indeed a work of darkness, though it abounds in the light of the Gospel, a lust of the Gentiles, and so not beseeming Christians: Do we marvel at unseasonable Weather, at Famine, and Scarcity, &c? we may rather wonder at God's patience: And were it not that our Governors and the chief of the Land have taken it to heart, and Enacted good Laws to suppress it, both by prescribing a penalty upon it, and preventing it by diminishing of Alehouses, the sinks of all disorder and mischief, and by forbidding excessive strong Beer, and enjoining a moderate size thereof, &c. We might have looked for some notable judgment of God; but when men of authority take sin to heart, and seek to punish the same, then God takes it well, and is pacified: Contrarily, when Magistrates have not grace and courage to put life into his Laws, by the due execution of Justice, the Lord is enforced to take his rod into his own hand.

2. This condemneth those which are addicted unto this sin of drunkenness; What? Think they that God gave them their souls and bodies, their goods, health, wealth, his good creatures, and their precious time to use thus? hath he bestowed on them the days of the Gospel, that they should make themselves Beasts, unfit for any good • what answer and account think they to make to Almighty God for these things? They may justly fear some notable judgment from God to be inflicted on them, as of late there hath been on divers, and do not these things affright you? dare you go on in the like? were they not sent for your admonition, and to be warnings unto you? Awake therefore you Drunkards, and howl, humble yourselves on the knees of your soul, confess your horrible wickedness to Almighty God, cry for mercy and pardon, and if it be possible, turn from this base vice, renounce, hate, detest, vow, covenant, swear against it, pray also to be kept therefrom, avoid all company of lewd ones, which will either by flattery allure you, or if you yield not to them, reproach and mock you: But what do I speak to them that have lost their wits, Is there any hope of repentance for such? Well, yet nothing is impossible to God, The harder it is, labor the more, and weep and lament for that is past, redeem the time to come, give your souls and bodies to please God in all good life and sober conversation; you have spent your goods and time hereon, do so no more: If thou wiltst not be persuaded, but go on still and hate to be reformed, thou mayest look for someone or other dreadful judgment to be here inflicted on thee, and at thy death to be cast into utter darkness, who hast wallowed in the works of darkness, and for thy drunkenness to drink off the full cup of God's judgment forever and ever.

Neither are common drunkards only to be rebuked, but such also as will now and then drink with their friends, and sit so long talking and bibbing, or gaming and drinking, that they be caught, and are scarce wise enough to find the way home; they may count themselves wise men, but Solomon saith nay to it; they shall not be counted innocent.

Nor are those only to be condemned that be so drunk as they be like beasts, but even such as take delight to quaff and to carouse, and spend their time in swilling, having yet strong brains to bear it, and herein they glory that they can drink others under-board, and because they be never so drunk, but they can carry it away, therefore they think themselves no such persons, but they are as bad drunkards, and as guilty as the other; they waste as much time, as much wine or strong drink as the others; they waste also their substance, and delight in this course, nay, haply they drink much more then the others, for some are so weak brained that a little t • rns them over: There's a woe denounced against such, their brain was not given them for this end, but for the service of God; they should prove their strength in good things, and strive to exceed others in goodness, not in dishonoring God by abusing his Creatures.

There are also that delight to see others drunk, that allure or enforce them so to do; to delight herein, how horrible is it? how ill a sign? no child can delight to hear or see his father misused, he is else a bastard, not a son: God's Children delight in his Commandments, in his Sabbaths, in his Saints, in the public performance of his worship; contrarily, they are grieved and vexed (as David and Lot ) at the dishonor which is done unto him; so are not the wicked, but God will laugh at their destruction, and mock when their fear cometh; when judgment cometh, those mourners for sin shall scape; when as these rejoycers therein shall not go unpunished, and who indeed could laugh to see a man running on his own sword, or casting himself in the fire?

To make others drunk, enticing them hereto, and to this end, under color of kindness to drink to them often, as is usual in Gentlemens Butteries, and Cellars, in Inns, and Taverns, &c. where men will be at great cost to dishonor God, this also is fearful; these be zealous Servants of the Devil: But if one should allure another to go in such a way, where he were sure to fall into a pit, or be drowned, or be robbed, &c. would not everyone cry out of such a treacher? no less treacherous are those which make others drunk: We are willed indeed to provoke each other to love and good works, to call one another to the house of God, to exhort and edify one another, but in no sort to destroy one another, as those allurers and enticers do.

To compel others to drink till they be drunk, or to drink more then they can bear, is usual; to refuse, is accounted of sundry ruffians in our days, a matter of great disgrace, which they will not put up, and therefore stab, or challenge to the field, those that will not drink as many and as big carouses as they that have begun them: What inhumanity is this? what folly? hath nature made all alike? can one of low stature reach as high as he that is far taller? can a weak man bear as heavy a burden as a strong man? Besides, what greater wrong, then to force a man to do that which will hinder his health, shorten his life, wound his conscience, and destroy his soul? But especially what an outrageous wickedness is this against God? cannot we ourselves be content to do wickedly, but as ringleaders we must enforce others? whosoever scape, such traitors shall not: What woeful wretches are those? have they not sins enough of their own to answer for, but they must needs desperately pull other men's sins on their heads, whereof they themselves are the principal cause? For those, they shall answer on that dreadful day: Against such shall Ahasuerus his injunction (though an Heachen) rise up for their condemnation.

Its the duty of all those which as yet are free from this sin, to be truly thankful to God, for keeping them therefrom; They must also endeavor for the time to come to avoid the same, with all the occasions inducing thereto. God gives us his benefits to provoke us to well-doing, we must not use them to sin, like the Mastiffs, that flies in his face that gives him meat: Wiltst thou so foully dishonor God? shall thy body and soul appointed for God's service, be for the service of the Devil in this base sin? Wiltst thou thus make thyself unfit for any good, in danger to run into any evil? Wiltst thou so disguise thyself, as to make thyself a scorn? so abuse God's creatures, to hazard thy health, bring diseases and untimely death on thyself? Wiltst thou so wound thy conscience, and provoke the Lord's judgments against thee here and hereafter? O God forbid. Be earnest always with God to keep thee, see the ugly face of sin, think of the judgments denounced, and lighted upon many that are past help; how pleasant soever it be at the first, in the end it will bite like a Serpent. Fly from Alehouses and Taverns, as from infected houses, think it an odious disgrace to be seen in any such house, except in travel, or for necessity; flee the company also of such as are addicted to this vice, as infectious and dangerous, together with their enticements and provocations; follow also your calling diligently, whereby both this and other sins may be prevented, together with the judgments due thereto.

4. Its the duty of all those which are in Authority, to set themselves against this sin, whether Ministers, Magistrates, or others; they should disdain that this outward and base sin should thus insult and prevail, and Goliath -like defy the host of Israel: O if we had David's spirit, to set upon it and knock it down; it would be easily done, if all would join hands: But whereas some have put down Alehouses, other Justices to gratify some friends, have set them up again, and are so cold and remiss herein, that few drunkards come to any punishment: Belike they have no leisure, no zeal for God, neither will afford him any help against the mighty: But though these and their Officers were faulty, yet if householders would bestir themselves, and put on Joshua and David's resolution, the number of drunkards would not be so great as it is; but if one put away such a servant, another is presently ready to entertain him: O what a goodly Church and Comon-wealth should we have, if householders would do their duties thoroughly!

Revelings, ] (Gluttony) This is an abuse of our meat; God of his abundant mercy hath left us the use of his Creatures, and that not herbs only, as before the flood, but the beasts, fishes, fowls, &c. marvelous varieties out of his three great store-houses, and that not only for necessity, but also for delight, as well in the plenty as variety of them: Those he hath appointed us to receive in due time, measure, and manner, with thanksgiving in a sober and temperate sort, as becometh Christians: Contrary hereto is the sin of gluttony, which is committed in respect of the quality, quantity and time.

For quality; namely, when people be too nice, curious and dainty in their fare, and are never satisfied herewith, and give themselves to devise new found dishes, cates, and sawces, so fulfilling the lusts of their flesh; a common fault in great Towns and Cities: Most are a great deal more careful herein, then to please God; and more angry if it be not to their tooth, then for any sin against God; Its good to have things cleanly and wholesome, but not curious: There are some also that this way exceed their ability, being too much given to bellycheer, whereby want creepeth upon them and theirs; men and women must be content, and do as they may: Some will not be restrained by the Civil Magistrates command, but even in their health will follow their appetite, whereas we ought to obey the Magistrates commandment (our health giving us leave) for conscience sake; Conscience, I say, not of the meat (that were a Doctrine of Devils) but of the commander, whom we ought to obey.

For the quantity; when men exceed measure, and eat more then doth them good, or makes them fit for the business God sets them about: there are some beastly monsters, that of set purposee at in a bravery more then two or three men, yea, for a wager will eat so much; a goodly glory (to their shame) wherein a hound will match them, some such God hath branded: Others there are that at feasts and such times forget themselves, and by variety of meats are beguiled; this is the fault of feast-makers, occasioners of gluttony, who provide too excessively and curiously, costly and dainty dishes, when men are filled with wholesome and sufficient food before; Its good there should be plenty according to every man's ability, that so the poor may be remembered, and some variety too to show God's bounty, and because all love not alike, but overmuch costliness is not meet; That which in the end of feasts is oftentimes wastefully spent, would go a great way with the poor, and much comfort them, if the charges were employed this way: But many that stand not at many shillings this way, would grudge at as many pence to give to the poor; Its a good feast where the poor are remembered: Its also a great fault in Guests to be tolled on further then is meet, whatsoever provocations there be; they hereby hurt both their bodies and souls: But especially those are blame worthy, that make the Sabbath day a Feasting-day, quite contrary to all good order and reason; that's a Feasting day for the soul, but if the body be overmuch pampered, the soul shall fare the worse: we are therefore sparingly to eat that day, especially till night, as being to go about spiritual duties, whereunto we are so unfit, in the performance whereof, through excess of food, we become sleepy, and drowsy, which is most unseemly and wicked in God's service; therefore as when we serve God extraordinarily, we fast altogether; so when ordinarliy, we must be very temperate and sparing.

For the time; It must not be at unseasonable hours, as either too soon, before men have done God some service, or been about some good business, nor so late, as when men should be at rest, such banquettings, junkettings, and late Suppers, be not for strength, but for lust; sundry servants be wanton in this kind, watching their unseasonable times, when their masters and dames be forth or asleep; This, as its a sin in itself, so doth it many times bring on other wickednesses.

Wherein we have offended either way, lets repent, making conscience for the time to come: O what woeful Creatures are we that cannot tell (as wise as we think ourselves) what, how much, or when to eat, God's Word must be our rule, and we must suffer ourselves in all things to be guided thereby.

Banquettings ] (Drinkings) that is, needless, excessive or untimely bibbings, when there is no cause; This is here condemned as a lust of the Gentiles, because else they that are addicted hereto, would have been at defiance with them that had spoke against this, and told them they were not drunk, might do thus and thus: Many upon every idle occasion be bibbing and sucking, and love to sit with the pot in their hand, telling a tale, and then they think themselves as wise as a great Counselor: But do they become hereby more fit for God's service? Doth this tend to God's glory? nay, hereby become they not often drunk ere they be aware?

To stir you up to sobriety, 1. Find that you have right to the Creatures, else you can have no comfort in the use of them, but shall answer for them: Carry your evidences to the Lord's Lawyers, who [ 1] can clearly resolve you; There are none more bold to take (and that excessively) the Creatures of God, then they that have least right to them. 2. Knowing that we are heirs to these, and so that they be sanctified [ 2] to us on God's part by the Word, we must on our parts sanctify them to ourselves, by prayer and thanksgiving: O how many swinishly go to meat and drink, and have not God in their thoughts, not make mention of him, except it be by swearing to profane and abuse his holy and glorious name! 3. Use them soberly and temperately [ 3] as in God's presence; so as our eating may be to make us fitter for the service of God, and the work of our calling, and so may be to the glory of God, which is the end of our life, and ought to be the end of all our actions.

Abominable idolatries, ] This is a sin against the first Table, forbid in the first and second Commandments, though most in the second: Its either inward or outward, and its either the worshiping of false gods, or the true God in a false manner, both which are most detestable and abominable before God, and therefore to be hated of us in a deadly manner, as that which is the flat breach of the marriage Covenant between God and his people; Its a turning our heart from God, a forgetting, yea a forsaking of God, a setting up another in his stead, who will have no partners: Hereunto we are naturally prone, as may be seen throughout all ages; even those that know the true God in some sort, set up something before him to worship him in and by: Hereof the Israelites were wonderfully guilty; though they had many strict charges against it, yet they were woefully carried away with the Idolatries of the Heathen; sometimes they did worship the very gods of the Heathens, as Baalim and Ashtaroth, &c. and at the best, they used to worship God in Images, as in the golden Calf that Aaron made, and in the two Calves at Dan and Bethel, for those the Prophets did vehemently reprove them, and threaten God's judgments against them, which accordingly were inflicted on them, as appears this day: and if when they lived in their own Land they were so tainted with idolatry, what were they now, having so long conversed with those profane Heathens? This therefore the Apostle warns them now to leave and abandon, as having already continued too long therein, and having repented thereof, he would not have them go back thereto anymore.

I shall speak a little here of the Idolatry of the Heathens, of the Idolatry of the Papists, and of the Idolatry of our own people, all which are either in worshiping a false god, or the true God in a false manner.

For the worshiping of false gods; so did the Heathens, who worshiped the Sun, Moon, and the host of Heaven, yea, anything what soever, and according to their countries were their gods, nay, they had their city and country gods, and household gods: There was no end of their abominations, having this in their heart, that there was a God, and not knowing him, they worshipped anything, which the Lord doth deride, and whereat he is angry, for he will not give his glory to another, nor his praise to graven Images. O what cause have we to bless the name of God that have the light of the Word, whereas most throughout all ages have been ignorant thereof, and so worshipped they know not what, and worshipped not only in vain, without any profit, but to the dishonor of the true God, and their own condemnation: Neither is this the sin of Heathens alone to worship false gods, but even of the Papists, who have the Word for their Rule, whose sin therefore is greater then the Heathens; they worship the breaden god, they bow down to it, and call it their Maker, what difference is then between them? as those fell a Tree, and with some part make a fire, with some bake, and of some make a god and worship it; so these sow Corn, reap it and grind it, and of some part thereof make bread for themselves and theirs, and of another they make a god which they worship; they also worship the Cross, and Relics of Saints; they also worship the Virgin Mary, calling on her oftener then on God; so they worship Saints and Angels, their Pictures also be common, whereunto they give Divine worship, they dedicate Altars, Offerings, Temples, Priests and Days to them, which are proper to God only; yea, they make the Pope (that Man of Sin) a god, not only calling him so, but ascribing that to him which is proper to God, as, To make Laws to bind the Conscience, to open and shut Heaven, Hell and Purgatory, as they say, to forgive sins, to add and take from the Scriptures, &c. O horrible! What King will endure his Royalty to be given to another? If Angels and Saints were to appear to us, as they were wont formerly, we ought not otherwise to worship them but with civil worship (the excellency of the Creature doth not change the kind of worship, but only the measure) but now seeing they appear not to us, we owe them no worship at all, but only to reverence them, and thank God for them, and imitate them in what we can. The Angel would not suffer John to worship him, and the Apostles Peter, Paul and Barnabas refused also that to • ob God of his due.

For worshipping the true God in a false manner, it is either inward or outward:

Inward, as when we conceive in our mind otherwise of God then he is, and hath revealed himself, as to conceive of God without consideration of the three Persons, Father, Son, and Holy Ghost, as do the Turks and Jews, and they amongst ourselves, which conceive that God is only merciful, and not just; so to conceive of Christ as God only, or man only, and not as God and man in one person: The Papists though in word they profess either, yet in deed they deny both, and so make an idol, and no true Christ of him.

Outward, as when men worship God in Images, Stocks, Sones, Pictures of gold, silver, stone, graved, or painted, or howsoever: This is flatly forbid in the 2 ^d Commandment, as also in divers other places. To make a Picture of God like an Oldman, or of Christ like a Man hanging on a Cross, what lies be they? Be these like God? not so like as a Fly is, or as a Fly is to a King.

Ob. But God so appeared in Daniel.

A. What then? it followeth not we may so picture him, especially seeing he hath forbid it: Is the picture of a man like Christ? His Godhead is the chiefest part of him, how picture they that? O they do it in a good meaning; but our intention is not the rule of God's Worship, but his own will: As for their shift, that they worship not the Image, but God in the Image, its indeed a mere shift, that will not serve their turn; so said some of the Heathens, so said the Israelites; assuredly God is displeased with both.

Let us therefore detest Popery, as being abominable before God, let us never be drawn to their Religion, for its to renounce God, and quite break the Covenant: Join not at any time with Papists in their Idol-service, bow not the knee to Baal, come out from among them, and touch no unclean thing; let neither Fear, Covetousness, or wanton curiosity to see new fangles, draw you aside, for ye cannot be partakers of the table of the Lord and of Devils: Have no Society with them for marriage; Joram and Ahaziah were bad, for that they married into Ahab's stock: Have no league of Amity with them, to have common friends and enemies, as to help them against their enemies, or crave their help against ours.

There be some that speak minsingly of the Religion of Rome, as that there be indeed sundry differences between them and us, but that they are petty and mean ones, and of no great moment, but such, as if we would yield a little, and they a little, there might be a reconciliation made: Woe be to such daubers, that would go about to reconcile God and the Devil, Light and Darkness, &c. There are sundry differences which are main ones, and against the foundation, and such as except they will renounce, we neither can, nor must ever join with them. So of the Papists themselves, some will speak very favorably, O they be good honest men, and many good things they do, if it were not a little for their Opinions, &c. Do such speak wisely? they be abominable persons, for they be Idolaters (and those God calls abominable) worshipping other God's, and the true in a false manner, namely, in Images: If they were Murderers, and would take away our lives; Adulterers, and would abuse our wives; Thieves, and would take away our goods, O we would cry out upon them, and say, They be abominable; but we have no feeling of anything which hurts our souls, nor of that which is foully against God and his glory; its an Argument of self love and little grace: It should go more to our hearts, that its against GOD and his glory, then anything that were against ourselves any way: We ought to pray to God to convert them or remove them, and that they may be curbed, and their eyes may fail ere they have their desire of Toleration of their abominable Religion.

For the Idolatry among ourselves: Some conceive of God, as of a God only merciful, and not just; which emboldens them to go on in their sins without fear or care, supposing that when they have abused him at their pleasure all their days, if in the end they utter but a few▪ good words to him, he will be as well pleased, as if they had served him all their time: This is to conceive an Idol, and not God; for he is as just as merciful, the one no more then the other. Sundry also among us make a god of their Belly, Profits, Pleasures, Honor, Children, Ease, &c. seeking only these, setting their heart and delight in these, trusting in these, yea, to compass these, not caring though they offend God; for whatsoever a man loves more then God, or trusts in besides God, he makes it his god: Thus the glutton makes his Belly, as the covetous man his Wealth, his god; O vileness, and extreme baseness! We that live under the Word preached, should learn to know God to be All-sufficient, and to labor to make him our portion and inheritance, our joy and our castle: He that hath God, hath all; he that wants him, in the midst of all hath nothing. Blessed is the people (so the person) whose God is the Lord (not who are wealthy, have great friends, &c.) and who accordingly love him above all, set him up in their hearts, trusting in him only, satisfying themselves in him, yea him alone, and loving all other things in, and for, and under him. Others there are that profess Religion, and worship God indeed, but in a false manner; they pray, but depart not from iniquity; hear the Word, but hate to be reformed; are baptized, but keep no Covenant; receive the Lord's Supper, but without Knowledge, Faith and Repentance; but God he is a Spirit, and therefore will be worshipped in Spirit and Truth: They that worship him as most do, they worship an Idol, namely, Such a God as is content with the outside, with Ceremonies, but so is not the true God; the service of such is abominable, against such judgments have been both denounced and inflicted; See 1 Sam. 15. 23. Psal. 50. 16. Isa. 1. 11. and 58. 5. Jer. 7. 4. Ezek. 14. 33, 27. Mic. 6. 7. Our outward worshipping of God must proceed from our inward Knowledge, Love, Fear, and Trust in God, and must be joined with obedience and Reformation: If thou repentest not of thine Hypocritical service, thy wages will be according to thy work: This makes God's enemies speak ill of our Religion, and hold off, even because (though indeed we worship God, and profess well, yet our people's lives be so far wide) we that enjoy the Gospel, and the true means of the right knowledge and service of God, ought not to worship the true God only, but in a right manner. What though we be not Idolaters, we cannot almost be so though we would, yet we may, and without repentance shall certainly perish, for our ceremonious and Hypocritical serving of God: and so much the rather, because we had the means to bring us to the true knowledge of him, which is denied to the common sort of the Papists: Assuredly we shall lose all our labor, if we use it to no better purpose, and our souls too among the Hypocrites.

Verse 4.

Wherein they think it strange that you run not with them to the same excess of riot, speaking evil of you.

HEre's the prevention of an Objection: If we should now break off, might some say, and no longer live as we have done, but take the course that you prescribe, we should be wondered at as an Owl among Birds: They would think strangely of us, as of fools and mad folks, and hate us, and speak evil of us, that we should not be able to abide it: Others also might say, We which have followed your counsel, have made ourselves a gazing stock, and pulled all men upon our tops; even those that liked us well before, speak ill of us, and what we shall do, we know not: The Apostle Answereth, I know it is so with some of you, and will be so with the rest, but be not dismayed, for (as its set down in the following Verse) they shall answer for this wickedness at the time which God hath appointed, when we shall receive the Crown of glory for our well-doing, and constant continuance therein.

In this Verse note, 1. The mind of the wicked towards God's children, their course seems strange to them. 2. The effect hereof in their words, They speak evil of them. 3. The ground or reason hereof, For that they run not with them into the same excess of riot.

Wherein they think it strange] Hence note, that

Such as mean to renounce their sins, and take an holy course, shall find much opposition, undergo the hatred and ill will of most. Lot was wondered at in Sodom, as doubtless the old world wondered at Noah for making the Ark, and Pharaohs Courtiers at Moses his choice, Michal mocked & despised David in her heart when he danced before the Ark, Nebuchadnezzar wondered that the three children refused to bow to his Image which others did, Festus thought Paul mad; In time of Popery they wondered at the Martyrs, that they would not at sometimes yield a little, as to speak a few words, &c. Thus it is now (for the world lives still, and is like itself) If any dare not play or riot, or talk of the world on the Lord's Day, they are thought to be mopish fools, who had rather be poring on a book, then doing as others: If any care not to get by Lying, Deceiving, and the common ways of the world, they are wondered at as fools; so if any now and then omit some of their businesses, and go to hear the Word, they are accounted idle (as Pharaoh said to the Israelites) and such as have little to do: If any be humbled for their sins, they think them melancholy, and that they will be out of their wits, and they would not be in their case for no good, and would have them be merry, and play it away. If any at the hearing of the Word, perceiving it to be high time to forsake his old wont, and take a better course, now dare not do as he hath formerly, they wonder at him: What! art thou turned Puritan, will they say? Wiltst thou forsake thy sports and merriments (which they think a little heaven) cast off thine old companions and sworn brethren? &c. What, wonderest thou at them for thus doing? What, for coming out of the fire? for taking pains to save their souls? for not daring to wound, poison or destroy themselves by provoking God? for taking pains to do that which must keep them by God's appointment, with all needful graces? for being troubled about their sins, and the danger thereof? for longing to be in the favor of God, &c? Assuredly thou hast small reason so to do; but its for that they savor not the things of the Spirit of God, for that they perceive not the things that are of God, are blind, and cannot see afar off. If we should see one of a strange Country come through our Town, we would wonder at their strange attire, nothing like ours: The children of God be not of this world, but chosen out of the world, and may not fashion themselves like the world, but be of the fashion of Heaven, the world therefore wonders at them.

1. Therefore let none think, that if they turn to God, and take a good course, that they shall be generally beloved and well thought of; of God, Angels and good men they shall, but of the world they shall be wondered at and hated; ere you begin, make account hereof, even to have the ill will of those which have loved you, yea, it may be, the displeasure and frown of Father, Mother, &c. yet let not this hold you off, nor keep you still in your old course; as long as God and good men love you, what need you care? Woe be to you, when all men speak well of you; better be wondered at and hated of the world for well-doing, then condemned of God for ill-doing.

2. For those that are entered into a good course already, and find it thus, let them not be discouraged; its no new thing, the worthy servants of God have been counted fools and madmen for well-doing: We must have an Heroical courage not to be daunted herewith; we must not think the worse of ourselves, because the world thinks basely of us, who know us not, nor our course, which of them that be very fools indeed, is counted foolishness; we may wonder as much (and much more) at them, that be so desperate to go on in their sins, and take no thought for death, or day of Judgment, that hang over a pit, and yet can be merry; that run on in the score, and never think of reckoning; that dare buy a few short profits and pleasures at so dear a rate, at the loss of their souls, that deprive themselves of the inward and true comfort and peace they might have in God and spiritual things, as the Word and Sacraments, for the short and vain pleasures of honor and deceiveable riches; that prefer Hogs meat before Angels food: We have cause, I say, to wonder at their folly and madness, and to pity them, thanking God that hath not left us in their woeful blindness, and miserable estate: If thus by wondering at them we can do them any good, so it is, but let not their wondering hurt us.

3. For those that think strange of God's servants for not doing ill, or for well doing, they bewray themselves to be of the world, and so to be carnal: They that mislike the fashion of God's children, its a sign they be of another Country, not of Heaven, and that they be none of wisdoms children, for all they justify wisdom wheresoever they see her, and in whomsoever: Labor therefore not only not to think their course strange, but to acknowledge it the best course in the world, and accordingly to follow it.

That you run not with them] This showeth, that

Though we be dull and dead, and slow to that that is good, yet our proneness and eagerness to that that is naught is exceeding great: We can run to Play-sports, Vanities and Follies please us, but we come to the Word, Prayers and good Duties with a leaden heel; at this we are drowsy, but at the other watchful enough. Many run so fast in the ways of sin, and make such haste, that they run themselves quite out of state and credit with God and man, and out of their health too, and have brought untimely destruction upon themselves; they have made such haste, that it seemeth they thought long till they were in hell: Too too many also are now a running (but its in the broad way) wherein the faster they run, the sooner they come to destruction; if it were well considered, they can see small cause to make such haste: O that they could be persuaded to turn head, and enter into the way of good men, and then let them run as fast as they will, run the race set before them, so run, that they may obtain; and as before we rejected all counsel that might do us good, so now let us shake off all impediments, whether within or without us, that would hinder us in our Christian course, or from running the way of God's Commandments: The faster we have heretofore run in vanity, run we now the faster in the right way; we could then take great pains, think the time short, spend our money in vanity, now after the same manner lets do the contrary; its our great fault, that we did run apace after the world, with the profits and pleasure thereof, but now our fault is, that we go a foot pace, nay, a Snails pace in goodness.

To the same excess of riot,] When men give way to sin, and their hearts are set on evil, there is no hoe, but they will run over head and ears; As the Sea if it break over a bank, it can scarcely be stopped, it runs so violently; so small beginnings in sin, grow to excess quickly, and by degrees till they are past hope.

Let no man therefore give way to them, stop them at first: If Peter a good servant of God, having made a breach in his conscience, and sinned once in denying his Master, was thereby stirred up to add another breach, and another thereto, what shall become of the wicked? Do not therefore say, Is this such a matter, &c? for one sin draws on another.

Speaking evil of you.] It is the nature of the wicked to speak evil of God's servants, they not only think ill, but they speak ill too, it shall out: It were good that we were so wise, when we have good things in our mind, that we would utter them; we sometimes mislike things that be amiss, but we will say nothing, though we both might and ought.

Verse 5.

Who shall give account to him that is ready to judge the quick and the dead.

HEre is the answer to the objection, whereby he heartneth on the good, not to be discouraged at all for the wonderments and ill speakings of the world, even for that they shall one day answer for this, when they shall not be able to stand; though they can now abuse God's servants at their pleasure, yet they shall answer it before him that will judge quick and dead at the last and dreadful day, when they shall receive the dreadful sentence of eternal destruction for their labor. From the whole note we thus much, that

The enemies and hard dealers with God's servants, shall not escape unpunished, nay, even they that do but speak ill of them, shall not go scot-free; Michal mocking David, was stricken with barrenness, and David often comforts himself in this case, that God would take the matter into his own hand: If he that calls any one fool and Raca, deserves Hell fire, what do they deserve which speak evil of God's children? If they shall answer for every idle word, then much more for every railing reproachful word against the Saints of God; its to speak ill of the way of God, to speak ill of them that walk in it for so doing; as he that calls one an Heretic, calls his Opinion and Religion Heresy; and he that calls men fools, calls their course foolishness; Its to hinder men from coming to God, or to drive them away being come: Now this must needs be fearful, for if they that win souls to God, shall be rewarded in Heaven, what shall become of them that do the contrary? And if he that gathereth not, scatters, and he that brings not to God by words, counsel, encouragement and example, is counted as an enemy, and such shall be punished at the day of judgment, how much more they that have professedly hindered men from heaven? what are those but Factors for the Devils Kingdom? deep enemies they are to God, that will not only not serve him themselves, but mislike, and would hinder them that do, like the Devil, who fell himself, and then would persuade man so to do, that God might have no Creature to serve him: He were an odd servant (and whom his Master would assuredly call to an account) who neither would work, nor suffer his fellows. The conversion of a sinner makes the Angels rejoice, therefore the putting them from God makes them heavy, and the Devils merry▪ He that converts a sinner, saves a soul, as he that puts men from God destroys them: Besides, whatsoever is either done or said against any of God's children, its accounted as done to God himself; and if they that have done them no good shall be condemned, much more they that have injured them.

1. Let those repent in time that are guilty this way, else they shall be called to a reckoning when they have forgot it, and where shall they appear when God shall come to judgment? O they shall wish the hills to fall on them: Its a fearful thing to fall into his hands; he is a consuming fire, woe unto them if his wrath be kindled but a little. They that have not been helpers of the servants of God, have a fearful answer to make, what have they then that have misused them? assuredly a deep place in hell.

2. Let all take heed that they never give their tongues leave, no, nor move their lips against a child of God, as to mock them, revile them, term them precise fools, humerous people, Puritans, &c. Do it not on any ground, for lightly God suffers not such to go unbranded even in this life, but to be sure, there's a day they shall not escape.

3. This may well stay the minds of God servants, not only not to be discouraged, but to persevere, God will take their parts, and right their wrongs; their day is a coming, when both before Angels and men they shall be arraigned, convicted and condemned, and we shall lift up our heads, and receive our full reward: It would be no small comfort and encouragement to us, if we would thus live by faith.

Ver. 6.

For for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit.

HEre he returns to his former matter, his Exhortation to Sanctification, pressing the same by another reason, from the end of the Gospel, and the preaching thereof, that wheresoever and whensoever it hath been preached, this hath been the end thereof; to bring men to Sanctification and holiness of life, to die to sin and live to God by the Spirit of grace.

By Gospel we are to understand Christ Jesus, and the only way of salvation by him. By Dead we are to understand their forefathers, that lived before Christ's coming, who were then dead when the Apostle spake this; not that the Gospel was preached to them when they were dead, but when they lived here. By being judged according to men in the flesh, understand dying to the flesh, namely, the lusts and corruptions of their sinful nature. As by living according to God in the Spirit, to live a spiritual & godly life to God's liking, by his regenerating & sanctifying spirit.

For this cause was the gospel preached also to them that are dead] Here note,

That the gospel was preached before Christ's time, as to Adam in Paradise, so to Abraham, so to those under the Law in their Sacrifices, Washings, Sacraments, &c. See Gen. 3. 15. & Joh. 8. 50. 1 Cor. 10. 3, 4. Heb. 11. Those then, and we now, are saved by one & the same Christ, He is the Way, the Truth, and the Life; Yesterday and today, and the same for ever. There was never but one Covenant since the Fall, God never altered his mind: The distinction of old and new is not in respect of substance, but of the manner of Administration, to them more darkly, to us more clearly; then more sparingly, to us more plentifully; then under types, to us the body is revealed.

1. This confutes those that think that those before the Law were saved one way, they under the Law another, & they under the Gospel another.

2. It confutes them that hold, That every man is saved by his own devotion and religion, whatsoever it is, so he be zealous in it, and live orderly: This they would prove hence, namely, That the Jews were saved by observing of a few Rites and Ceremonies; a false foundation must needs lay the building underfoot: Do not we see, that when they were even most zealous in Ceremonies, that yet the Prophets cried out, that God was not content, but called both for Faith and Love. Besides, what a folly is it to think that every man shall be saved by his own Religion? Is anything pleasing to God, but that which himself hath appointed in his Word? not our conceit, but his will is the rule of his Worship: The Word sends us to Christ, in whom alone God is well pleased, without him there's no Salvation for any.

3. It confutes those among ourselves, which hope to be saved by their good meaning, good prayers, civil righteousness, by their repenting, and crying God mercy, &c. All these are blind Sodomites, they grope for a door where there's none, & will but hit their heads against the wall to their destruction: O how happy are we, that (there being but one way of salvation, known but to a few) it should be so clearly made known to us, were we so happy as to make it good to ourselves.

That they might be judged according to men in the flesh, &c.] Here note from the end of the Gospel, that

The Gospel calls for sanctification, and all the parts thereof, for as the Law hath Commandments, so hath the Gospel; it calls for faith and repentance, and in this latter, obedience to all the Commandments of the Law: The differences are, 1. The Law requires obedience, but gives no power, the Gospel doth both. 2. The Law requires strict obedience to the utmost, the Gospel requires an upright endeavor only, and to believe in him who hath performed it perfectly. The Sacraments and Sacrifices of the Old Testament called for this, even for truth of heart, for faith & repentance. God bade them circumcise the foreskin of their hearts, and under that Law of purging all leaven out of their houses, the people were called to repentance. So Baptism and the Supper of the Lord, the appurtenances of the Gospel, call for Sanctification: And doth anything more cal for mortifying of our lusts, & living to God, then the death of Christ for sin, wherein we see how heinous a thing sin is in God's account, as also the unspeakable love of God to us, in giving Christ thus to die for us? The death of Christ should be a great corrosive to eat our sin: This was the end of Christ's suffering for us; Will Christ die for a man, and yet have no use of him after, but that he may live as he list? assuredly God would never cause his Gospel to be preached, but to bring men to Sanctification.

1. This confutes as well the Papists for affirming, that we preaching Justification by Faith only, preach a doctrine of liberty to sin; but on the contrary, this doctrine doth notably establish good works, as those among ourselves, that cry out upon going to sermons; O, say they, we see none worse then they, they will deceive, they will cut their neighbors throat; but of most this is a lie: but if some be so, let them know, that the Gospel teacheth them not so to do.

2. This rebuketh those carnal wretches, which live under the Gospel, yet abide still in their sins: They think the Gospel brings only tidings of salvation, but requireth no amendment or mortification. If Paul, Tit. 2. had gone no further, but stayed at Bring salvation, we should have had a number of Christians, but his other words, teaching us to deny ungodliness and worldly lusts, and to live soberly, &c. O this part they cannot away with; so they could willingly hear, Come unto me • ll ye that are weary, &c. but not take up the Cross, but God hath joined them together, and they cannot be separated; he that hath the one must have the other, as he that was to have the inheritance, was to marry Ruth. Hence it is, that multitudes have in their mouths, They hope to be saved by Christ, and yet remain in their lusts, without mortifying the same, or giving up themselves to God in an holy life: Thus is it with ignorant persons, profane persons, civil persons, worldlings and hypocrites; What impudent wretches are these? They hope to be saved by Christ, and yet live in their sins, thus making Christ's death to be a license to all evil. Sundry deceive themselves in these days, some content themselves with an outward profession, some are haply at sometimes humbled, and thereupon conceive themselves to be converted, &c. but let every man try himself by his Sanctification: If this was required of them that lived before Christ's coming, who had dimmer light, and more sparing means and promises then we, then think whats required of us that have heaven set open to us, and all the Fathers mind revealed, yea, Christ dead, risen, ascended, and all fulfilled.

3. For God's children, which do indeed hope for Salvation by Christ, and have yielded obedience to the Gospel in some measure; there is nothing that can become us better, then to labor to profit in mortifying our lusts, and to show the fruits of the Sprit more plentifully and powerfully in our lives: Every Sermon and Sacrament should put new life in us; For what is the profiting by the Gospel, but to die to sin, and live to righteousness daily, by an effectual knowledge of Christ Jesus: O its our great fault that we grow so slowly, that we get not a full mastery of our lusts, that sometimes we shrink at the yoke of Christ, as thinking some part of it too strait, and desiring more liberty, who yet thought we could never do enough for the Lord: O that our actions should favor so much of the flesh, and so little of the Spirit; O that we might increase in our zealous affection to God, for his love in Christ, and for the Gospel, and that our behavior may be daily more answerable thereto, as our Salvation doth more nearly approach.

Vers. 7.

But the end of all things is at hand, be ye therefore sober, and watch unto prayer.

THe former part of this verse may be either a reason of the exhortation past, and that from the shortness of the time to come, or of the Exhortations ensuing unto sobriety, watchfulness in prayer, charity, hospitality, &c.

The end of all things is at hand,] The end of all things, not of men only, or of some creatures, not such a destruction and desolation as hath been of some particular Cities and Nations, nor a destruction of some Creatures in all places, as was in the Flood; but the end of all things, that is, All things shall come to that end that God hath appointed them to come to, many and most Creatures to an utter end, the heavens and earth to be purged by fire, men and women not to come to an utter end, but to live immortally in joy or woe, but to be at an • nd for living here; so that as the world had a beginning, it shall have an end, the same God that created it shall destroy it.

Is at hand,] That is, draweth near, therefore these are called the last times; and the Apostle saith, Time is short; and, That upon them the ends of the world were come.

Obj. How could this be true, that it was near, when now 1600 years are past since, and yet it is not come, did the Apostle speak as he thought, or only to scare the people?

Answ. He spake as he was persuaded, and that truly, 1. Either in respect of the times before Christ, it was nearer then to those under the Law; or 2. In respect of God, to whom 1000 years are but as one day; or 3. In respect of eternity; a thousand years are nothing to the time to come, which is forever, its as little as a drop of water to the whole ocean Sea.

Obj. But did the Apostle think that it was thus far off, and should last thus many years as it hath since he spake this?

A. Its likely he thought it nearer, for Christ Jesus being come, and all the Prophesies of him fulfilled, the Gentiles called, and the mystery of iniquity begun already to work, why might he not think this? and though some things were yet to be accomplished touching the calling of the Jews, yet might he think that that might quickly be dispatched: Howsoever, that that time was the last time they knew, and that God would never speak after any new manner to his Church, as he had done before from time to time; and the Apostle Paul, though he would often signify the end to be approaching, yet he knew it was not to be by and by, but that some things must first fall out, though haply he conceived that the same might have been dispatched in lesser time then it hath been: But we have the advantage of them, because we have the Book of the Revelation left to the Church, by the Ministry of John, the last living Apostle, containing things to come, from that time till the worlds end, whereof many things be already accomplished, which makes the Book more lightsome, & other things are yet to come touching the ruin of Antichrist, calling of the Jews, destruction of the Turks; but in what time the Lord will finish these things, we know not: What if the day be yet some scores of years off, yea, some few hundreds, as we may well think that is the utmost, is it not then near by? It was near in the Apostles time, much nearer now; then began the last time, now is the end thereof: But that is not so much the force of the Reason, as this, That we live in the last times, nearer the worlds end then our Forefathers before Christ, therefore ought to mind earthly things less, and seek more after heavenly, and lead an holy and godly life: But say the day of Judgment were not so near as it is, yet every of our particular ends is at hand, we know not how soon, when, where, how, today or tomorrow, and that is to us as if the world were at an end for any use thereof; and for our state, it shall be with us at the last day as when we die.

1. This may provoke us to Sanctification, and a godly life, seeing we live in the clearest times, when the last day draweth near: They that lived long ago were to live godly, much more we, having so short a time; we must so live, that when our Master cometh, he may find us so doing; If death or judgment take us in our sins, how miserable is our condition?

2. It may reprove such as so live here, as if here they were to live forever, eating and drinking, and beating their fellow-servants, &c. others also that go on carelessly, either making no profession, or contenting themselves with a show thereof, as the five foolish Virgins; everyone must prepare himself; that he may be found in peace at God's coming.

3. It may comfort the godly in bearing the Cross patiently, yet a little while, and we shall be in heaven from the same; yea, that day draweth near, wherein God will be glorified in the sight of all his enemies. See Phil. 4. 5. Heb. 10. 36. James 5. 8.

4. We should not set our minds on these transitory things, but on them that endure forever: The things of this world are vain, uncertain, perishing; the world itself shall be consumed, and ourselves be most frail of all, we must therefore be sober in seeking these earthly things, laboring after grace, life everlasting, and the means thereof.

Be ye therefore sober,] Now of particular duties, one helps another. The former reason strongly enforceth these duties. From the coherence, note,

1. That as before he exhorted to Sanctification in general, so he doth now in particular, for we are subject to deceive ourselves: Many be good in the gross, not so in particulars; they think they love God above all, and their neighbors too, and that they live holily, but come to particulars, its nothing so.

2. That as he forbade the forementioned lusts and vices, so he now exhorts to the contrary duties; the one must not be without the other, see Acts 26. 18.

In particular, we are to be sober both in the use of riches, and in the use of pleasures, but of this last with the appurtenances thereof, Meat, Drink, Apparel, Recreations, we shall speak afterward.

For sobriety in Riches: Riches as God's creatures be good in themselves, and promised by God to his servants as blessings, nay, given to some of them as blessings, as to Abraham, Isaac, Jacob, Job, &c. They are encouragements to duty and well-doing, and may be great helps and furtherances to us, in and unto many good duties, and that both towards ourselves (for we may spend the more time, and have more freedom about matters of our soul) and to others, in showing liberality and mercy; and to the children of God that use them well, they are as pledges of better and everlasting good things, as Canaan was to the godly Jews a type of heaven: But it may seem needless to speak of the goodness of riches, seeing most men count them the only good; but the truth must be taught, we speak of the things themselves; yea, some have utterly hated them as evil, as Crates; and among the Papists there be some that profess voluntary poverty, but our Savior bids us not cast them away, but make friends of them, even employ them well to the glory of God, the giver thereof, and our own and others good.

Obj. But our Savior calls them thorns, which choke the good seed, snares to entangle and drown us in Perdition, and riches of iniquity, and showeth that its an hard thing for a rich man to enter into the Kingdom of God.

Ans. He speaks not of riches as they be in their own nature, nor as they be well used by godly men, but as they be wickedly abused by wicked men, either in the ill getting of them, or wicked using of them to pride, and such bad purposes; and our Savior explaineth himself, That its hard for a man that trusts in riches, or sets his mind upon them (as indeed most do) to be saved: Its certain that few rich men be saved, but its not the fault of their riches, but the abusing of them.

Obj. We must do as Christ's Disciples, who forsook all and followed Christ.

Ans. 1. We are not bound to do as they did, for they were called to a special and extraordinary calling to follow Christ, and go into all the world preaching him, which could not stand with worldly business. 2. They left not these things in respect of their right to them, but only in the use of them; They took off their minds from them, and were content to part with them for Christ and the Gospels sake, and so ought we, but they retained the right of them: Matthew after he followed Christ, feasted Christ, and with him many Publicans in his own house: So Peter had a Boat and Nets, and went a fishing a little after our Savior Christ was taken from him: So that a Minister is not bound to spend that which his friends hath left him, much less are private persons.

Obj. But the young man was willed to sell all.

Ans. It was but a particular trial of that rich young man that thought himself so righteous, whereby our Savior would let him see how far off he was of that he thought was in him, in that he had not profited so far as to prefer God and his Kingdom before his wealth, but would rather forsake God then his riches, if he must needs part with one, that so he might be humbled.

Though riches in themselves are good, yet 1. They are not so in an high degree, but in a very mean and low degree, in respect of God, Spiritual Graces, and the Kingdom of Heaven; In comparison of these they are but dross and dung: The leavings of the love we bear to those, is too much for the world; fervent love to these, lukewarm to the world is good enough. 2. They are not good absolutely, but as they are used; to the godly they be good, when they use them well, else not, but they are at no time good to the ungodly, because they cannot use them well: Therefore concerning riches its required, 1. That the party who would use them must be in the favor of God, a Regenerate person, restored unto Christ by a right thereto, which we lost by our sin in Adam: Else we shall taint God's blessings by our sins, we shall be ready to use them to bad purposes, if we be bad ourselves, and the things which be good in themselves, shall be turned into sin to us; for unto the unclean, all things are unclean: Extremely foolish is their practice that labor to have all good things about them, House, Land, Corn, Cattle, Household-stuff, Money, &c. they themselves remaining bad, for these be never good to them, till they themselves be sanctified; and hence it is that as most men go to work, they use riches to the hurt of their souls, yea, to their own destruction, which could they have sobriety in them, they might easily avoid. 2. That he use them a right, even with sobriety.

For sobriety in riches; Its either in the desire and seeking them, or using and employing them, we must seek them soberly, we must also use them soberly when we have them.

Sobriety in seeking or getting them is in many things: 1. We must seek them according to their worth, first, Heavenly and Spiritual things, then these; we must not in our judgment value them equal, much less above Grace, the favor of God, and Heaven; we must not in our affection so love them, nor in our practice seek after them so earnestly as for grace; everything is comely in his place and time: A Servant whiles he keeps his place is a comely necessary help, but if he begin to control his Master, to usurp his Masters Chair, to woo his Mistress, &c. its intolerable: So while riches be content with the place of Servants, to be at their masters appointment to good uses, its well; but when they shall perk up above Spiritual graces, and heavenly things, and get away the heart from God, and our heavenly Husband Christ Jesus, then they are to be turned out of doors, and stamped underfoot, for in comparison of these, they are as the basest pebble stone to the most precious Stone or Diamond. 2. We must not set down with ourselves that we will be rich (for then if lawful means should fail, we would use any other, transgress even for a piece of bread; they that will be rich, fall into divers temptations and snares) but herein show a moderate mind. 3. We must not make haste to be rich, but must be content to stay our time, and wait the Lord's leisure, till he bless our labors with fruitful increase: A man must not run out as soon as he seeth a booty, lest there be Enemies by in ambush, which may make us a booty, but must consider well ere we go about it; haply it was only held out as a trial from God, or a trap by the Devil to catch us: They be thorns, if we rush upon them hastily, unless we be well fenced and prepared we shall hereby harm ourselves. 4. We must seek them with a quiet and contented mind, and not with an insatiable appetite, such as can never be satisfied, but thirsteth continually after more. 5. We must seek them only by lawful means, and not otherwise; not with the neglect of good duties to God, our Souls, or Families, &c. or hudling them up, much less by committing evils, as by Lying, Swearing, Sabbath breaking, Deceit, Oppression, &c. nor by Gaming, &c. This were to seek them with the dishonor of God, and loss of our souls for trash. 6. We must not affect, seek, or desire after abundance and superfluity, but for things necessary, not for necessity of nature, but for necessity of a man's estate, condition and calling: Thus a Prince, Nobleman or Magistrate, requireth a greater Portion to maintain their Estate, and those that depend on them; So a Minister, to maintain himself and his, and that he may follow his Study, and buy Books; and herein we may desire so much as may be competently sufficient, as well for ourselves, as for all that belong to us, & that not only to maintain them while we live, but to leave them somewhat according to our state when we die; yea, and that whilst we live we may be enabled to do some good in our places towards the relief of the poor, it being a more blessed thing to give then to receive: To ask or desire more to spend superfluously, we have no warrant, yea, so to ask or desire, were a sign of distrust: Not but that the things themselves are good, how great a portion soever we have of them, if we could use them to good uses; but our corrupt nature is subject, both to dote upon them, trust in them, be lifted up by them, and the Devil to fasten many dangerous temptations on us, by the means of them, and therefore we should not desire such abundance of them: If God should cast such abundance on us, by honest labor in following our calling, or otherwise, we ought humbly to beg a great deal of grace and fear, our stewardship and account being now far greater: Jacob asked food and raiment; and we are willed therewith to be content, they be not good absolutely, and to every man; and many have taken hurt by them, few at any time made better; where poverty hath slain a thousand, riches hath slain ten thousand: They be never almost mentioned in Scripture, but with one check or other (as thorns, snares, uncertain, deceitful, meat that perisheth, unrighteous Mammon, &c.) that we may not be in love with them.

1. This condemneth the common practice of most men in the world, that be stark drunk with these things, and seek them without all bounds, which is also the fault even of some of God's Servants: O how many seek them before grace and heavenly things, do altogether labor for the meat that perisheth! O how many will work all the six days long, but in the mean time do nothing for their soul, yea, on the Sabbath do no more then an outward performance of duty to satisfy Law, and for fashions sake, their tongues and hearts running after the world! God and grace are not in their thoughts: A little of this is enough, yea and then only, when they can follow the world no longer; and thus with most the greedy desires after the world eats up all thought of any goodness: Hence it is that they are wise for the world, but stark fools in matters of Religion; of that they can talk all the day long, but cannot speak three words savorly of any good thing; They abound in wealth, but have not so much as a dram of grace, nor look after none; rich in the world, but to Godward, miserable, poor, blind, naked souls.

2. How do numbers set down with themselves to be rich, & thus much to give to such a child, &c? how also many are even mad in making haste to be rich, up early, down late, by right, wrong, &c. yea, make such haste, as they break their shins, nay, make waste of their souls? What, will they fly before they be fledged? must they needs get up all at once? cannot they tarry, and rise as God will have them, but by getting other men's goods into their hands, or running into the Usurers books, undo both themselves and others? what purchasing is there before men be fit, when haply they have not half the money to lay down, but for the rest must be beholding to the Usurer, and so fall into the Kites paws? Thus some have lost their own livings which have been competent, by reaching at more before they were fit; others, though they have not thus undone themselves, yet much straiten themselves, shame and disgrace themselves, are still in debt, live barely and miserably, who might else live at elbow room and comfortably: How many are so insatiable and greedy, that like Hell and the Grave, they still cry, Give, give; they have the dropsy, and their thirst can never be quenched: They are like a great Hound standing at the tables end, give him one piece of meat, he swallows it down without chewing, looking on your face presently for another: There's no end of Lying, Swearing, Sabbath-breaking, Deceitful and false Weights and Wares, Oppression, Wrongful dealing, &c. and all to be rich in the world; nay, when men have both competency and sufficiency, yet do they still eagerly follow it, with as hot a pursuit as if they had nothing: O how odious this is in God's sight! this Covetousness is Idolatry; yet, as if one should have told Nabal, after he had so blockishly sent away David's servants, that he was Covetous, he would have said, Nay, but a good husband; so who can persuade these hereof? This is a kind of drunkenness, as the moderate seeking of riches, soberness; neither can two things be more like, then are drunkards and covetous persons.

1. Both be insensible, ye cannot beat any good thing in either of their heads: Though the one reel as he goes, and cannot so much as speak a wise word, yet you cannot persuade him that he is drunk; and though the other doth both pinch himself and others, yet he will not believe that he is covetous.

2. Both be insatiable; The drunkard must have pot after pot, is never satisfied, but still dry; So the covetous man must join Farm unto Farm, House unto House, Land unto Land; The one calls in dousens of beer, yards of beer, pails of beer, beer by the Hogsheads; So if a covetous man had a whole Town, he would desire another, and then a third, &c.

3. Both be inserviceable; who will put a drunkard in any office? what employment is he fit for? So a covetous man, he will so look to his private gain, as he will neglect the public; he will have something clear to himself, of that's committed to him, or will take bribes, or extraordinary fees; Therefore it is, that both Magistrates and Ministers are willed to avoid this.

4. Both be incorrigible; Theres no hope of an old drunkard, few of them repent; so of a covetous man, its a rare thing to see a Zacchaeus: That story begins with a word of Note, Behold: The vilest drunkard is not more odious to God, then is a wicked covetous man: God would not have covetousness to be once named amongst us; yea, he forbids to keep company with one that is covetous, & pronounceth that such shall not inherit his kingdom. Covetousness is the root of all evil, the breach of all the ten Commandments; it takes away our Love, Fear, and Trust in God, and gives it to Wealth, yea, it hinders from the very knowledge of God: Through it many have society with Idolaters; because of it, how many thousand oaths are sworn daily? how many daily forsworn? what regard bear such to the Word? either because of their Farms and Oxen they will not come thereto, of if they do, they are so toiled by the world, that they sleep thereat; or if they do hearken, they do but mock, at least go not away much the better, their minds being all the while ranging, and they hearing only as one in a dream. Hereby also they neglect prayer, and are either kept from the Sacrament, or come profanely; hereby also do they infinitely break the Sabbath, as in buying, selling, riding, talking of worldly matters, &c. Thus also many Parents through niggardliness, spoil their children for want of education, Migistrates take bribes to prevent Justice, Ministers ingross livings, people pull away their Ministers maintenance, servants deceive their Masters, Princes pole their Subjects, and Subjects withdraw their taxes and dues from them: Through this many lose their lives, as Naboth: There's much contention both within doors and without for trifles; so many women prostitute themselves, and their husbands wink thereat because of advantage; and many to avoid charge, which as they think would come by marriage, live in uncleanness: From hence also what cousenages and deceivings do arise in buying, selling, letting, hiring, borrowing, lending, partnership, &c.? what simony, sacrilege, bribery, usury, &c? how also are lies multiplied hereby? and how many Tale-carriers are there merely for this respect? yea, there's no villainy in this world so odious to God and man, which through covetousness men will not commit, and therefore it was no wonder that David prayed that his heart might not be inclined hereto. O what a folly and madness is it, for men to seek so greedily after these things, which yet oftentimes are the further from them; but admit thou obtainest them, are they able to purchase for thee a pardon of thy sins? Can they pacify God's wrath? Can they prolong thy days one hour? Doth thy Salvation stand in these? mayest thou not soon be deprived thereof? Shalt thou tarry long with them? Is there not vexation in them? If thou shouldest long enjoy them, yet having no grace in thy heart, no assurance of God's favor, no hope of a better life, woe unto thee, and yet this is the state of thousands: They only mind earthly things, having no regard of Heavenly or Spiritual Grace, and so living here basely for a while, without enjoying the benefit of that they have, they are at the length snatched away, and then the world strives for their goods, and the Devil for their souls. As an Ass that caries Plate all day, at night is turned into a foul stable, or bare Pasture to nob on Thistles, and that with a galled back; so are they turned out with a galled and guilty conscience, and a soul laden with innumerable sins, and so sink down to Hell, there to be forever and ever.

Art thou guilty hereof? Repent, endeavor to see thy folly, confess, cry to God, make restitution of that which thou hast taken unjustly, seek for pardon, for grace, for sanctification: O that it might be said to thee, as to Zacchaeus, This day is salvation come to thy house▪ Art thou free of this poison, beware thou beest not tainted herewith, of all evils its the most dangerous and damnable, and most hardly rooted out: Esteem of these things as they ought, but chiefly labor for your part in those true riches, which shall never be taken away.

Its the fault of Christians, that they seek the world too eagerly, and neglect many good duties for it, run into unwarrantable courses, are unquiet, contentious, &c. whereby they make themselves and their Profession to be ill spoken of: O how ill doth this beseem Christians which have God to be their Father, and Heaven for their inheritance and portion! Fye upon it; Is this to behave ourselves Pilgrimlike? we should carry ourselves so moderately in these things, that we may make the world see and say, we have riches that they know not of, as our Savior said, He had meat his Disciples knew not of; we must labor to grow in grace, and covet the best things.

For the second part of sobriety, which is in the use of riches when we have them, it hath relation either to our mind, when we esteem of them; or our practice, when we employ them as God requires.

1. We must esteem of them but as they are, and not set our minds overdeeply on them, as if the having of them were our happiness, the want of them our utter misery: Neither must we think the more highly of ourselves, because of them; for goodness is that only which makes us of account with God and good men: when we go down to the grave we be all fellows, nor ought we to trust in them, as though they could be a Castle and Tower against whatsoever may come upon us, Plague, War, Famine, &c. This is the common sin of the world, yea, even God's Servants may partly perceive that their hearts rise as their wealth increaseth: O its hard for a man to keep down his heart that it swell not! Nor must we be excessively loath to part with them when God sees it good, nor cast down when we have any loss, as if we had lost happiness: O how many are thus grieved, which were never grieved for their sins, nor wept for fear of God's wrath and condemnation! we should grieve indeed for our sins, or if we do not feel God's favor, or observe any decay in our love to God and goodness, but not as worldly losses, especially enjoying God's favor, and having through Christ an assured hope of a better life.

2. We must employ them as God requires, and that both on our selves and others; ourselves and ours, For he that provides not for himself and his family, is worse then an infidel: and Solomon saith, Its a good and comely thing for a man to take part of that God hath given him: Jacob after he had served Laban many years, began at the length to think of his own house: But what base misers are they that cannot afford themselves or theirs necessaries in food and raiment? They are diseased with an evil sickness; They are Thieves to their backs, bellies, families: neither are those prodigal rioters in a better case, which waste and consume all in sports, company keeping, and belly-cheer; they rob their wives, their children, their friends, the poor, and usually die in the Goal, leaving their children to misery.

Others, as upon the worship and service of God, and maintenance of the Gospel and Ministers thereof, for the good of our own souls.

So upon the King and Commonwealth, under whom we enjoy Peace and the Gospel, as also upon the Poor, especially the Saints, See Deut. 15. 10. Psal. 37. 25, 26. Psal. 112. Prov. 11. 23. Matth. 5. Luke 14. Heb. 13. And this we must do, not only of our superfluity, but in some cases even of our necessity, of our very Lands; we are not Lord's of our goods, but Stewards for which we must be countable to our master.

This rebuketh those that are all for themselves, as for any other, either they will not bestow anything at all, or no more then needs must, and most Christians are too nigardly: For the worship of God, some think that anything bestowed this way is too much, that this is the worst and idlest money bestowed this may be; they could be content with a blind Sir, that would live of crusts; and if they can pull away the Tithes, and make a bargain with a Minister half for naught, they think it well gotten; and many that might procure the Preaching of the Word to them, only the want is, their hearts are so glued to the world, they had rather have their Hogs, then Christ's company among them: The blind devotion in times of Popery to build Churches and Religious Houses, will condemn the wretchedness of our times; If a Church be but decayed in our days, there must be a Collection all over the Country, if not many Shires, for the reparation hereof: And how do men hide and conceal their Estates, that they may be freed from the paying of Subsidies and Taxes, and so deceive the King of his due? And what wincing is there for the payment of the poor, the true poor? If it were not out of the fear of Law and Justice, they would pay nothing, or as good as nothing: Hath not God made many promises? what unbelievers are these that will not take God's word? Their goods thus spared prosper not long, for God will be true; hence come so many changes of owners, even because men get and keep their goods unlawfully.

Thus many instead of wealth, leave their children an heap of chaff that blows away: God will rifle in such goods; and besides at the last day, what account and bills will these be able to bring in? that they spent all on themselves, or wasted all in riot, or spared all from those good uses they should: Their bills will not be taken, they shall hear this sentence, O evil and unfaithful servant, thou hast been untrusty in a little, who shall trust thee with more, take him hence, bind him hand and foot, &c. but to those that have employed them well, it shall be said, Come ye blessed of my Father, &. Well done good and faithful servant, thou hast been faithful in a little, enter into thy Masters joy.

O then let us learn this sobriety: We have an enemy to resist, who if we be drunk with the love of the world, will assuredly have his will of us; and is not the end of all things at hand? If we be drunk when our Lord and Master cometh, what shall be our portion? we must die; we die daily in our neighbors.

And watch unto prayer,] This is not to be understood of the bodily waking of the eye from sleep, though the Papists so transfer it, and therefore keep certain Vigils and Watches for Saints, certain nights of the year (though upon occasion, we ought with David to keep our eyes waking in the night, that we may praise God, and pray unto him) but its meant of a spiritual watchfulness, whereby we have an eye to our hearts and ways, that we do nothing against the will of God, but may ever be doing that which is good and acceptable in his fight, which is a notable help to further a man in a godly life to the kingdom of heaven; and this is performed by those only, who having obtained mercy of God, and assurance of pardon, see cause why they should turn to him, serve him, and give themselves wholly to him.

This watchfulness is well put after sobriety, as sobriety is set before it to make way for the same; for as a man drunk with wine, cannot keep awake, but sleeps like a Hog, so he that is drunk with the cares of this life, cannot watch spiritually.

This watching is a looking to our hearts and all our ways, that we may be always kept from evil, and ever in a good course. Therefore as Watchmen use to examine all Passengers, and accordingly deal with them, so ought we to watch against all enemies, which are, evil thoughts, evil words, and evil deeds, which do either directly proceed from our own ill heart, or by the temptation of Satan and the world. To prevent evil thoughts, we must keep the heart with all diligence: This is the fountain that sends forth such streams; the furnace from whence comes such sparks. If our thoughts be wicked, impatient, unclean, proud, &c. we must suppress them, and beat them down; but if good, holy and pure, let them pass for true men; so we must take heed to our ways, that we sin not with our tongues. Our tongue is a slippery member, an unruly evil, able (as little as it is) to do much hurt, and he is a perfect man, and able to rule all his body, that can rule his tongue; we must therefore set a watch before the door of our lips, and examine all our words. And for evil actions, we must also beware of them, we must take heed to our ways, watch all parts and members of our bodies, that no ill action break forth, and accordingly as Job Covenanted with his eyes, we must with every member. We must examine every action at our going about it; if any evil one pass from us, and break, as it were through the watch, we must be grieved and repent, and thereafter be more watchful: As the eye-sight and eye-lid are necessary in the body, so is watchfulness in the soul; we are continually in danger of falling, the Devil, the world and our own lusts be our enemies; if we suffer them to break in upon us, we dishonor God, and spoil ourselves of our peace and comfort: And as we must watch against all evil, so must we especially against those we be most subject to, as wise and careful Watchmen will have most care of the weakest parts of their City: And as we must watch to keep out evil, so must we to do good, and that both privately and publicly, towards God, ourselves, and our brethren: And not this only, but watch that we do good as we ought to do, in a right manner; we must look to our hearts in our callings, and in our best duties, for even then they will beguile us, and the right manner of performance is all in all: Thus in prayer we must watch against private pride, hypocrisy, wandering thoughts, &c. so in the Word, against Infidelity, prejudicate Opinions, &c. this must be all the day through, and in our particular actions; for its not enough to have a general purpose of well-doing, or of a godly life, but we must look to every particular action through the day; we must not be good by wholesale, but by retale; not in the sum and gross, but even in particulars; there must not at any time be an evil heart in us, we must be in the fear of the Lord continually. As in journeying (suppose to York ) we ask not only whether it be East, West, North or South, but through what Shires we must go, nay, by what great Towns, nay, by what Villages, nay, we ask what turnings there are from such a place, to such a place, nay, what marks we shall meet withal, as Windmils, Crosses, &c. And as a great man's servant, sets not down only received 100 or 500 l. and laid out so much in the gross, but particularly, what he received of such a one, and what of another, and what he laid out for this, what for that, &c. so should we observe every particular, and that throughout the whole course of our lives: There's no time for security or sin, we must not at any time give way either unto evil, or that evil one.

That we ought to be thus watchful, may appear; 1. For that we have within us corrupt and wretched hearts, which continually lust after evil, and are untoward to any good, being also subtle and deceitful above all things. 2. The Devil a most malicious and watchful adversary, is at our elbows always, yea, in our best actions, as he was at Joshua 's right hand to resist him: The world also affords many provocations. 3. The love of God towards us in Christ, pardoning our sins, and calling us to the hope of eternal happiness, being so wonderful and unspeakable; must we not therefore so watch in all things, as that we may do nothing to grieve so good and merciful a Father, but be careful in all things to be acceptable in his sight. 4. Our Lord's coming is uncertain, we must therefore be like the diligent servant, with our loins girded, and lights burning; we must be like the five wise virgins, with oil in our lamps, attending the coming of our Bridegroom: This is no more then God's requires of us, no more then Noah, Enoch and Abraham performed; they walked with God, set themselves continually as in God's presence, in an heedful care to all their ways: This is no more then needs, if either we consider the price of sin, the inclination of our own hearts, and what enemies the Devil and world are to us. Neither doth this watchfulness hinder us from anything but sin; from no liberty, but that that is naught and hurtful, and that we may as well spare, as water out of our shoes; it hinders not from our calling, only requires us to pray first, now a whet is no let, we shall speed the better all the day after; it only teacheth us how to be in our calling, not as drudges to the world, but the servants of God; it hinders us not from buying and selling, but from Craft, Covetousness, Corruption in the same; not from company, but from vanity and unprofitableness in company; not from mirth, but from vain wicked mirth; so that its so far from being a bondage, that its blessed liberty: Some think that thus we shall pinion and bind our hands behind us, and that this is too strait: Its true, to our nature that hath been used to so much liberty, it will seem strait at first, till we be accustomed to it, and then it will be found easy and pleasant; even as a new suit of apparel, though never so fit, yet will seem strait at the first putting on, which afterwards it will not: Such pretences are but as a Lyon in the way of a Sluggard.

The benefits ensuing hereby are divers: 1. It keeps from many sins, whereunto else we must needs fall ere we be aware, and so consequently [ 1] from many sorrows, both outward and inward; from many crosses and troubles, from many heart-smarts and wounds of conscience: Whatsoever is a mean to keep a man from sin, is a blessed friend of his. 2. It keeps us from lying still in any sin, and is a mean [ 2] to raise us up by true repentance; for if it cannot prevent it, yet it will no suffer us to sleep in it, nor be quiet, nor go to bed till we have vomited it up, and so is a mean to keep our hearts from hardness: Lying in sin hardens the heart, and provokes God against us, so that when we would, we cannot rise, nor tell how to go about it, and when we do, yet we do not so easily obtain pardon and peace: Often reckonings make long friends. 3. It keeps us from falling into [ 3] foul sins, for lightly men fall not far at once, but by little and little; neither is this a small benefit, for though every sin be hurtful to the soul, yet great sins do it more hurt. A little jerk with a wand makes us skip, and puts life into us, as it were, but a blow with a Cudgel or Leaver dazzles us; so little sins make us stir up ourselves, and put more care in us through God's mercy, whereas great sins benumb and dazzle the conscience. 4. It makes us see the corruption [ 4] and naughtiness of our own hearts, and so to be the humbler; as also to see God's mercy in keeping us from so many evils, whereof we are in continual danger, that so we may be the more exceedingly thankful. 5. It upholds our communion with the blessed Majesty [ 5] of God, and the peace of our conscience, which is a continual feast. 6. Its a special argument that we are the children of God: All the [ 6] while we do thus, we go on in the strait way, we do as few do, as none but God's servants, none but zealous Christians do. 7. It makes [ 7] our lives the more fruitful to ourselves and our brethren by many degrees. 8. It makes us fit both to live and die, to live and perform the good duties that God requireth, for a heart well ordered is fitter to pray, to hear, to come to the Sacraments, &c. our accounts be the sooner made, and so it being done daily, its done more easily, then if it be put off to a great deal together. To die, as being always fit and ready for our Lord's coming.

1. This being a thing so necessary and profitable, we have cause to lament that we have known it no better, nor had acquaintance therewithal: for alas, not to speak of the common sort, which look after no such matter, but will do as they list, though they smart for it eternally, even among the people of God, how little is it known that God requireth such a particular care and watch? that its a thing possible, but rather impossible, or at least most irksome, and therefore content themselves with a general purpose to do well; and if they be careful on the Sabbath day to look to their heart, tongue and ways, and keep within compass, yet that they ought and must thus do on other days, few think. Hence it is that we fall into so many evils to God's dishonor, our own discomfort, the ill example of others, and reproach of our profession: What though we have no purpose in the morning to do ill (as some wicked have not) yet may we not through want of watchfulness fall ere we be aware, as David & Judah.

2. Seeing this is a part of God's Counsel, and he that bids we should not steal, should keep the Sabbath, &c. bids us watch; let us know, its not safe for us to neglect it, when God hath made known the same to us: Is it not pity that such a blessed mean to further us so sweetly to heaven through this world, should be so little known, and so few have help by it? O if we would once enter upon it, it would save us from many dangers, it would make our life fruitful: it would bring us so much unwonted peace, as we would be so far from being weary of it, that we would be grieved that we have been strangers from it so long, and came to the acquaintance and use of it no sooner. O let us grieve and crave pardon for neglecting such a necessary and profitable duty so long, and for the time to come be careful to redeem the season.

Unto prayer.] We must add prayer to watchfulness, else what if we spy temptations coming, and setting upon us? of ourselves we have no power to resist the least of them: We must therefore upon every occasion have recourse unto God by prayer; as Watchmen, if there come enemies in the time of War that be too strong for them, they raise the City for help; and in our ordinary watches, if naughty wretches come and set upon the watch, and be like to beat them down, they cry out for help, and so subdue them, so must we: Temptations at sometimes come so strong, as that we cannot deal with them, and therefore must cry to God for help.

O that we could be much exercised in this duty of prayer! It keeps us in sobriety, helps our watchfulness, turns away evils, furthers us in good, is the only mean to supply our wants, whether for soul or body. O what a privilege is this! O the force and fruit of prayer! They that be much in Prayer, obtain much grace and peace here, and shall find a large entrance into the Kingdom of Heaven hereafter.

Vers. 8.

And above all things, have fervent charity among yourselves: for charity shall cover the multitude of sins.

THe Apostle proceedeth to other duties; for Christianity is a Tree that hath many branches, and a true godly man must have respect to all; As a Tradesman must have a care of every part of his Trade, and every point thereof, though haply he may be more expert in some particulars then in others.

Above all things,] Not above the duties of the first Table, for that is the first and great Commandment, but above all duties of the second Table, have a care of love, which is a main and most necessary duty, without which there's no society or living; have a care of it, as of a mother-duty, from whence others will arise, as upon the wanting thereof, they also will be wanting; or thus, Above all things, that is, Of all the loves that we owe, have a care of the main, namely, Love to the Saints; for though we must love Strangers, Wicked men, our Enemies, &c. yet must we must love the Saints above all.

Here we have 1. An Exhortation to love: 2. The manner of it. 3. A Reason to enforce the same.

The Exhortation affords us this note, that

Love is a most excellent and necessary duty: Hereof I have spoken at large on the 22 Verse of the first Chapter, where was shown, both what love is, the high commendation thereof by its several properties, with the means whereby to attain the same, &c.

Fervent] The manner or kind of love required, a large, continued, stretched-out constant love: As a cloth folded up is in a little room, but when it comes to be cut, is stretched out into many men's uses; so our love must be stretched out to many persons, to many duties; as in giving and doing good to body, soul, goods, good-name, and that not sparingly, but liberally, so in forgiving both much and often; neither must this be only when we can well do it, or when we have nothing else to do, but when its against our profit, pleasure, ease, &c. so as we neglect not ourselves too much, and thereby more pleasure may be done our neighbors, then hindrance come to us.

Reasons hereof may be these, 1. God's love towards us is fervent, and reacheth out into innumerable favors, for our bodies, souls, goods, [ 1] good-name, &c. and that continually, forgiving also our daily offenses, and bestowing his own Son on us. 2. A little love will be easily [ 2] quenched and hindered by the Devil and his instruments, whereunto our brittle nature most readily yieldeth.

This is not such a love as that whereby the fornicator loves his harlot, one enemy to goodness loves another: This is not grounded upon any transitory thing, or common gifts, but is for grace: We love thus, not for any by-respects, but because God requireth of us so to love; this is agreeable to the Word of God, and therein we must principally aim at the good of our neighbors souls: to persuade ones friend to that for preferment, which he cannot do with a good conscience; or being sick, to persuade him to send for a Cunningman or woman, or to dissuade him from suffering for a good conscience, &c. is rather hatred then love: Had our Savior followed Peters advice, and not gone up to Jerusalem for to suffer, we had all perished eternally. But of this before.

For charity shall cover the multitude of sins.] The Reason,

There will be through our corruption and frailty of nature, many offenses one against another, therefore must we labor for love to cover them.

The Papists interpret the words thus, That our love to our neighbors will merit at God's hand forgiveness of our sins; but we are justified before God by Faith in Christ Jesus, before we can do any good work; neither can we love God or our neighbor for his sake, till we be assured of his love to us in pardoning our sins. True, the more we love our brethren, the more we may be assured of God's mercy to us, and that we be pardoned, and that he will still show us mercy, but not by desert: That opposition Prov. 10. 12. Hatred stirreth up strifes, but love covereth all sins, showeth plainly, that this is not the meaning.

Faults that love covers, be of two sorts, namely, sins against God, and wrongs against ourselves.

Against God, whether they be natural infirmities or others, so they be not notorious acts, or continued wicked courses of bad men; as love will not be suspicious, but hope the best, till it know an evil committed, and interpret things charitably; so those that be faults, yet love will not blaze them abroad, but keeps them in, and admonisheth the party; it utters them not where they be not known, to his disgrace, and so uncovers his shame and rejoiceth therein, as Cham.

Against ourselves; for those that be small ones, it passeth them by, takes no notice of them, but treads them underfoot; for those that be somewhat greater, it will be content with any reason; for those that do touch us to the quick, in our names, and goods, it will forgive the wrong and the revenge, but yet it may seek his own right and due, and that by the benefit of the Magistrate; where note, that he must see, 1. That it be not for trifles. 2. Not till all other ways more peaceable have been offered and refused. 3. That its then without revenge to the party, or hatred, and without denying any Christian duty to him; love will cover a multitude of these, committed by sundry men, or ift be by the same party: As God covers our infirmities, and accepts of our true desires; and Parents put up much at their Children's hands, and do not revenge themselves by beating them by and by; so must we by love cover the infirmities one of another.

By both these its evident and plain, that there is but a little love in the world, and that ourselves are very short in this duty, whether we try it by covering of faults against ourselves, or of men's faults against God: O how the world rejoiceth to talk of the faults of Professors! how will young Professors be censuring whom they like not? and what censuring, and backbiting, and slandering is there of one another? what telling tales and talking one of another?

That we may cover men's faults committed against God, we must 1. Mind our own matters. 2. Think of better things. 3. Rebuke the tellers of such things, and stop our ears from hearing the same.

That we may cover their faults committed against us; call to mind, 1. That we be subject to offend them, and need their forgiveness. 2. That God requires it, who forgives us a multitude of sins. 3. That there can be no better argument that our sins be forgiven, then our forgiving of others; as there can be no better motive to God to show us mercy, then for us to be merciful. 4. That Christ forgave those that wronged him.

If we can bear nothing, its a sign of little love: O that we could think it a glory to forgive and pass by offenses, whereas we now count it a disgrace, and that we are nobody, if we revenge not: This hinders not, but that we may admonish each other, but that the Magistrate may punish faults committed, but that the Minister may preach against sin: Neither doth this warrant that we should slatter or daub one another, yet must not we point out a particular person, unless it be upon an extraordinary occasion.

Verse 9.

Use hospitallity one to another without grudging.

THis is an exhortation to a particular duty of love, we must be kind and helpful to strangers, especially such as are in affliction, and persecuted for Religion, we must harbor, receive, and comfort them at our houses, or otherwise relieve them, if it be most profit to them; we must also be kind and helpful to our own poor, especially the best disposed of them, comforting their bowels, and refreshing them sometimes at our houses; we must also lovingly invite one another to our houses for the further increase of love, and all this must be cheerfully, without grudging.

In the exhortation, Use hospitallity one to another: we will speak of the three preceding branches.

1. For strangers, we must be kind to them, that being of other countries are in want or fly for Religion, and come to us for shelter, which do either forsake their Country for their conscience, or be thrust out of their Country, house and home, especially for Religion: This is often commanded, as Exod. 22. 21. and 23. 9. Lev. 19. 33, 34. and 23. 22. Heb. 13. 2. Hereof Abraham, L • t, Job, Booz, Obadiah, Rahab, the widow of Sarepta, the Shunomitish woman, Cornelius, Lydia, Gaius, Onesephirus, &c. were notable examples; so we read of some that gathered for others, and sent unto them in their necessity: This Land hath done commendably this way, in relieving the French and Dutch.

[ 1] Reasons. 1. God who requires this duty of us, is merciful, and accordingly [ 2] should we be so. 2. These with widows and fatherless are most shiftless, most heavy hearted, least regarded in the world, easiest trodden down, unable to requite good, or resist evil; therefore God hath taken the charge of them, both to defend them from wrongs, [ 3] and to requite the good which is done them. 3. We must not add affliction to affliction, that's not to be endured; but we must help bear their burden, comfort their hearts, refresh their bowels; Its enough for them that they are fain to forsake Land, House, Friends, and all for [ 4] Christ sake. 4. This will keep them from impatience, murmuring, and many other temptations; as also from falling into their Enemies hands bodily, or from forfeiting a good conscience by recanting, whereunto in likelihood they would be driven through our unkindeness. [ 5] 5. This helps strengthen their faith in God's promise, that he will provide for them, which forsake anything for his cause; when we use hospitallity towards such, then is this promise fulfilled, and we help [ 6] them to believe. 6. Hereby also we provoke them to break out into [ 7] many praises to God, and to pour forth many prayers for us. 7. We know not how soon their case may be ours; now if it were, would we [ 8] not be kindly used? 8. Thus we shall express our thankfulness to God, in that we ourselves are not driven from our own homes. [ 9] 9. Hereby also we shall declare a good Testimony of our love, and so of our faith; for seeing they can never requite us, therefore we believe [ 10] its laid up with God. 10. It shall not be forgotten with the Lord, but rewarded here and hereafter; never did any lose by kindness to strangers: He that receiveth a Prophet, &c. shall receive a Prophets reward; that is, such a reward as a Prophet may be like by his office to help them to from the Lord; so such a reward as a righteous man may help them to; look upon all the forementioned examples, and they clear the same: But were there none here, that Scripture, Come ye blessed of my Father, would suffice to draw us on to the performance of this duty.

O let us be ready in performing this duty, let us put to our helping hand, let us shore them up, that they s • ink not: Neither must we thus do only to strangers of other Countries, but even to those in our own Land, in the time of persecution; So also if we hear of their great losses by fire, or otherwise (especially being authorized) let us extend our charitable benevolence on them for their relief, and though we ourselves do not harbor them, yet if we help to build up or repair their Houses, &c. we perform this duty: Sundry among us do something tolerably that way, but for the mercies of others, they are cruel; Its a sign that those never tasted of God's mercy, which are altogether without the bowels of mercy.

Obj. O but if I could happen upon Angels in entertaining strangers, then would I like well of it.

Answ. We do after a sort entertain Angels, for they attend about those whom we harbor, and the House is the stronger that night, as Lots was; yea, we entertain more then Angels: For he that receiveth one of these little ones, receiveth me, saith Christ: Who would not be ready to lodge Jesus Christ, if he were here?

If I could obtain a Son, having none, or being dead, to have him raised from death to life, as the Shunamite, by the means of strangers, or have my friends and servants restored to health, I could like well to entertain them.

God's Servants may obtain for us as great things as these, nay greater, even such things as may be for the good, both of our own souls and theirs.

And if even those which in likelihood have done thus only in civil courtesy have not been unrewarded, how much less shall they, which do it for Conscience sake?

2. For our own poor: Its best to maintain them at their own houses, with that which their own labor will not attain, and not suffer them to go from door to door, except when they bring home their work, or come out upon occasion of some sickness, to make known their necessities: But many are forced out, as being neglected at home. Besides their maintenance at home, its meet also for them of ability now and then to bid them home to their houses, to warm them at their fires; and that not only at the Festival time of the Nativity of our Lord Christ, but upon other occasions, as the day of our deliverance from the Powder-Treason, &c. So its meet, that every Lord's day we should take home with us a poor body or two, who are best minded, most diligent in their Callings, bring up their Children well, &c. to encourage them in goodness, and that they may bear their burden the more cheerfully: This is even in special enjoined to us, and required of us; and thus doubtless did both Abraham and Job.

But how are the poor by most in most places neglected? Hereof there are two chief causes: 1. Wicked Covetousness, which hath so prevailed with some, that they are mad for the world, and insatiable, thinking all lost that goes besides themselves: Some rich keep no house; some have many Farms, and for any good they do, it were better they had none; some live basely and miserably, &c. 2. Pride in building, apparel, sumptuous diet, whereby they are drawn so dry, that nothing is to be had of them: For the former, they covet an ill covetousness to their own house, it being the way to pull it down; and for the latter, their bravery will be turned into rags: God blesseth not the Children of either the one or other; The Fathers being ill Tenants, and not paying their Rent, God will turn out the Children. O how many, by sparing more then is right, come to poverty? Being merciless, they shall have judgment without mercy; stopping their ears at the cry of the poor, they themselves shall cry, and not be heard: They send away the poor, as Nabal did David's messengers, and bid them Go, &c. and it shall be said to them at the last day, Go ye cursed, &c. If thou wouldst be merciful to the poor, thou mightest be blessed in all thou puttest thine hands unto; if thou wouldst sow liberally, thou mightest reap liberally; thy Children might be blest, thou mightest have a good name, and be mourned for, as Dorcas; thou shouldst not partake in the evil to come, thou shouldst hear a joyful Sentence on the last day.

3. For inviting one another: Its a means for watering love, much good comes by it, and the contrary strangeness doth hurt: In many places its neglected, and that out of pride; for they cannot or will not meet, but with so great cost and variety, that men be the worse for it a quarter after; if Christians would meet like Christians, for society, and not for meat, and be content with one dish or two, it were much better, and then it might be oftener.

This duty is required of Ministers (and that elsewhere particularly) as well as others: for, they be fittest to counsel and comfort strangers, are easily found out, and must go before their people in the practice of that they teach, and shall thus both provoke others the better, and make a way for their Ministry in the hearts of the poor.

If it be thus, then it was doubtless God's mind, That a Minister should have wherewithal, even a competent maintenance for himself and his, and to do good to others.

Its the conceit of some, That a Minister should live but meanly, and as it were from hand to mouth; and accordingly they do so pole from him, that he can do no good this way. But though they should not be pompous nor sumptuous, nor rake after farms and wealth, yet they must and ought to live in good sort, as well as themselves: Such as have skill in the Scriptures, or have profited by the word, or reverence the Calling of the Ministry, will not otherwise judge: For us, if we cannot do as we would, we must do as we can; nor having ability, must we bid set on the great pot, in the mean while starving our people's souls.

Without grudging,] The manner; This is all in God's account: He will have the work done after his fashion, else its to no purpose, though haply it be as costly and painful as he requireth; to come to the Word, Sacraments, Prayer, be good duties, none better, but the heart wherewith they be performed, and manner of doing, is all in all: As the Gallants of our times, though the matter of the Garment be never so good or costly, regard it not, if it be not of the fashion; so in duties, the Lord looks to the manner how they are performed.

This of mercy must be done without grudging, that is, willingly, cheerfully, without murmuring or repining: God loves a cheerful giver; He respects the widows mite thus given: The people offered freely to the building of the Tabernacle and Temple, and accordingly should we do in these works of mercy.

Its a great fault, not of the world only, but even of Christians, that are brought very hardly and heavily to perform these duties; we ought to be so far from being grieved at them, as we ought to be glad when any occasion is offered this way.

That we do the same cheerfully, let us do it in faith, even be assured, 1. That its pleasing and acceptable to God. 2. That he will reward it abundantly; were this increased in us, we would be glad of any opportunity to manifest the fruits thereof.

Verse 10.

As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.

OUr Apostle yet proceedeth in the argument of love, and because it were too long to exhort particularly to every duty of love, he puts here all together in one, requiring that everyone do communicate what gifts soever he hath, and in what kind or measure soever; He must not keep it to himself, but distribute it to the good of his brethren, the Church and Commonwealth; and seeing God hath given us those gifts for this end, and made us not owners, but stewards and dispensers of them, and such as must give account of the same, which well followeth upon the former Exhortation, That nothing be done with grudging, we have no cause to grudge at what we do.

This Exhortation is general to all sorts of men whatsoever; though in the next place he instanceth in some particular duties of Church-Officers, as Ministers and Overseers of the Poor.

Here we have, 1. An Exhortation, to minister, to be doing service. 2. The manner, according to our gift whatsoever it be, which is described by the author of it, or means how we have it, we have received it. 3. The generality of persons which are thus to minister, every man. 4. A Reason, because we are but Stewards.

As every man hath received the gift,] Here note,

1. That everyone hath some gift or other to do good with, and whereby he may be profitable, as authority, wisdom, wealth, knowledge, and the like; as there is no member in the body, but hath his gift fit to do good in the body, not a finger, or toe, nay, the least joint of the least toe serves for the more steady walking, without which the body were lame, we could not go so firmly. As everyone of the Servants had some of the talents, and he that had least had one; So, though one may have a more excellent gift, or greater measure thereof then another, yet every man hath some or other.

Let none then be discouraged as some be: O I do no good, there is no use of my being in the world, I am a poor man or woman, have neither Wealth, Wisdom, Knowledge, nor Authority, and so live like an unprofitable burden: Deceive not thyself, if thou wert even a carnal person, yet there were use of thee; but of everyone that feareth God, there is special use, and thou doest and mayst do good many ways; Thou doest good in following thy Calling whatsoever it is: Also thou hast some Children, or a little family, if thou bring them up in the fear of God, that they may prove profitable instruments in the Church or Commonwealth, herein thou art of good use. Besides, a poor man may give as good a lift at Prayer, as the rich▪ Thou mayest also do much good by thy good example, patience i • adversity, diligence in thy calling, contentedness in thine Estate, and the like; so by counseling, admonishing, exhorting, comforting, and visiting thy poor and sick Neighbors: Be not discouraged then, but lay out the gift thou hast, and thou shalt please God as highly as they that have more. There are, indeed, some profane minded men, that say, For these poor folks, what use are they of? they do no good; if there were a thousand of them out of the way, it were a good turn; they do nothing but spend that other folks get: Thus will some miserable minded men say. But if they were carnal, yet are they of use, have skill one way or other; neither shouldst thou grudge at their life, but rather wish that they may live and mend: If they be godly, they do more good then thou dost, notwithstanding of all thy riches; therefore let none despise any, as the eye despiseth not the hand or foot.

2. That everyone hath a several and diverse gift, as it were; some for Magistracy, as Courage, Wisdom, Policy; some for the Ministry, as Knowledge, Interpretation of Scripture, the gift of utterance, Exhortation, Love, Zeal, &c. Some to be householders, some skill in Physic, Husbandry, Law, Merchandizing, &c. Everyone hath not the same, neither hath one man all: As a General of a Field disposeth of his men, all be Soldiers, but not all of one kind; some be Horsemen, some be Footmen, and of these some Pikemen, some Musketiers; so hath God disposed of men severally: And this God hath done, for the knitting us together in love, that none might be lifted up above all others, nor despise any, each being of use in his place: None can live of himself, none without the help of others; The Prince not without the Subject, nor the Subject without the Prince; Ministers have their maintenance from the people, people through their preaching attain Faith to the salvation of their souls; The rich wants skill, neither are able to do their own work, therefore employ the poor about it, and relieve them; The Lawyer cannot be without the Client, nor the Physician live without Patients; The Merchant cannot be without the Clothier, nor the Husbandman without the Tradesman, each must partake of the others gift.

As therefore we should praise God for such variety of his gifts, and for his wisdom in distributing the same; so we should not be lifted up, or wax insolent, to the despising one of another: If thou hast some gift that others have not, they have also some that thou hast not; If they need thee, thou also standest in need of them; say not of thy Minister, He liveth of us; if thou beest as thou oughtest, thou livest by him: so, as the poor cannot be without thee, thou canst not well be without them.

3. That whatsoever we have fit to do good with, its a free gift of God; we came naked into the world, without any goodness, even the least good is of God, anything that may be called good: They were all freely given Adam, much more now, since our rebellion and sin; if it be honor and authority, its God that gives it; if gifts to rule and govern, thats also of God; if of the Ministry, Christ ascended, and gave gifts to men; Is it wealth? Job tells you That he had his from God; yea, to have a heart to distribute it well, is God's gift: So to be skillful in any Trade, as about gold, silver, brass, wood, stone (as were Bazaleel and Aholiab ) is the gift of God.

Let us not then stand in God's light, by arrogating anything to our selves; as if the poor man should say, or any other, I have nothing, but what I have got with my fingers end, never any friend I had gave me a penny, &c. what thou hast is God's gift, many a one hath taken as much care and pains as thou hast, who yet have mist of that thou hast got. So if any Gentleman shall say, My Lands have been in one stock since the Conquest, I am beholding to no Prince for it, therefore none ought to require of me to give out of it, but as I list my self: Alas, what if it be so as thou sayest, yet its God's free gift; for thou hast made many forfeitures, whereby thou hast deserved to have it taken away: for anything thou hast, any Land, Living, Place, Skill, give glory to God for it; thou hast no cause to be proud, what hast thou which thou ha •• not received? were it not absurd for one to brag of a borrowed suit of apparel, as if it were his own, and he were able to maintain the like: He that gave it thee, found thee without it, unworthy of it, and could have given it to any other, and can yet take it from thee, and give it another; nay, rather be humble, because of of the account: As the Master of the Talents called his Servants to an account, so will the Lord call thee; To whom much is given, of him is much required: The more gifts and the greater, the more is thine account; thou art the farther in debt, and therefore should be the less proud.

As every man hath received the gift, even so minister the same &c.] Here's the main duty required; every man must be faithful in communicating the gift which he hath received, and after that measure that he hath received it.

For the kind; Though a Christian be the freest man in the world (as being freed from Satan, Sin, Hell, the Law, &c.) yet is he to be of all others the most serviceable; He must employ his gifts as a member of the body for the good of the whole; He must not put his light under a bushel, nor hide his Talent in a Napkin: The Magistrate must administer justice duly and truly, relieve the oppressed, judge the fatherless, defend the widow, break the jaws of the wicked, &c. as he who beareth not the sword in vain: The Minister must do service with his gift, Preaching in season, out of season, &c. The Housholder must instruct and train up his Family, employing all the wit and knowledge he hath to this end, as Abraham, he must pray with them, and go before them in an holy example: The Husband must minister his gift, by living with his wife as a man of knowledge, &c. The wife must live in subjection and build up her house, and as a mother lay out her breasts for her young ones, if God hath given her milk and strength: The Servant must put out his gift in his business, and not be idle, untrusty, an eye-servant, &c. He that hath knowledge must teach the ignorant, admonish the disordered, exhort them that begin to slack, comfort the heavy, &c. If any hath wealth, he must distribute thereof as need requires; If any have skill in Physic, or in anything that is useful to man, yea, or to beast, they must minister it; nay, there's not the meanest work done in faith and for conscience, which pleaseth not God, as a Preacher in the Pulpit, or Magistrate on the Bench.

[ 1] Reasons. 1. As the Sun shines not for itself, nor the Earth bear for itself; so have not we our a gift for ourselves, but for the common [ 2] good. 2. The perfection of gifts consists not only in the having of [ 3] it, but in the use thereof. 3. The Communion of Saints, which we [ 4] believe, requires it, and this makes a man likest to God. 4. This brings [ 5] most peace to our consciences both in life and death. 5. This procures [ 6] credit while we live, as a good name and memory when we die. 6. We are divers ways partakers of the gifts of others, and so must make [ 7] them partakers of ours. 7. Our gifts increase by using, the more we bestow them, the more we have them; nay, even for outward things, he that soweth liberally, shall reap liberally. 〈◊〉

1. This rebuketh those that employ not their gift at all, and that either through discontentedness, because its not so great as they would, or others have (but he is unworthy of more that will not make use of one talent, one well used would increase) or through envy, as desiring to be singular; or through laziness, both Magistrates, Ministers, House-holders, &c. failing this way; these are warts and scabs, no true members of the body, drones; and not true laboring Bees.

2. It rebuketh those which employ their gifts, not for the common good, but merely for their own private advantage; as most men would not work, or employ themselves in a calling, wereit not for their own ends, and to grow rich; thus were it base and mercenary in a Minister to Preach for filthy lucre: thus many do their work, and make their wares so slightly and deceitfully, that others are thereby cozened, though themselves be enriched.

3. It rebuketh such as do hurt with their gifts; as if a Magistrate by his authority would pervert judgment, oppress the righteous, maintain bad causes or persons, &c. If a Minister would by his preaching discourage the godly, and strengthen the hands of the wicked; If a Lawyer would employ his wit and skill to find quirks and quillers to hinder a good cause, or make good a naughty matter; If a Surgeon would keep his Patient long in pain, and keep back his cure, that he might gain the more by him; If a strong man would abuse his strength to pour in strong drink; If a wealthy man would abuse his means to oppress his inferiors, hunt good men out of their places, set up disorder and riot, &c. If such as have wit, would abuse it in devising mischief; If any having knowledge in the Scriptures, would cavil against the truth, defend sin, give ill counsel to others, &c. might they not be taxed for ministering their gifts cursedly? It had been happy not only for others, but even for themselves (as whose condemnation will be the greater) that they had never had these gifts; If even he that hid his talent, doing no good therewith, was so severely punished, and if even the fig-tree was cursed that did ba • e no fruit, then what shall become of them that bring forth bad fruit, that employ their talents for the hurt of others? Even here judgments do attend them: They shall not be established upon Earth; they shall hot live out half their days, evil shall hunt them to destruction.

For the measure▪] Every man must minister according to the measure he hath received; having received much, he must not minister a little; he that had five Talents, was called to an account for five; to whom men commit much, from them they look for the more.

Obj. The Apostle saith, If there be a willing mind, God accepteth of a man, according to that he hath.

Answ. True, it is not beyond that he hath, but according to that he hath, he doth and will account with men.

This rebukes those that having received much, yet care not how little they distribute: Many men of great knowledge, yet preach very seldom; many rich men by concealing their Estates, or by friendship, are but a little in taxes and subsidies; so also they can hold some down in rates, though they put up others, and yet think all this clear gains; its clear theft and wrong, will God take an unequal account? will he take account of men without regard of what he put into their hands? He will not: Most men's accounts will be as if a Steward should receive Five hundred pounds, and bring in his layings out but half that or thereabouts, would it be received? it would not, neither shall theirs.

As good stewards,] We are but disposers or stewards of the gifts we have; therefore must not we keep them to ourselves, or count them ours, as stewards we must employ them, and that cheerfully, why should the steward grudge to lay out that he hath taken in, seeing its his masters appointment, whose the money is? Thou hast wealth, and dost account it thine own, and sayest that thou mayest do with thine own as it pleaseth thee; but thou art deceived, what hast thou which thou hast not received?

Good,] Men love to be counted true in that they are trusted with, we therefore must so minister, that we may be found faithful stewards, that when the day of account comes, we may hear that sentence, Well done, good and faithful servant: Such as let their gifts rust, or employ them to the hurt of others, are far from being good Stewards, and will indeed be rewarded as evil and unfaithful servants: O look to it, all of us must give an account, Magistrates, Ministers, &c. that it may be to our comfort.

Of the manifold grace of God.] Though God be one, yet his gifts and graces be manifold; common gifts, as Authority, Wealth, Wit, Knowledge, &c. How many Creatures have we for food, Beasts, Fishes, Fowls, Fruits? How many kinds of these? so of Apples, Pears, Herbs, Flowers?

1. Labor to be manifold in duty.

2. Praise God for his manifold gifts according to our manifold uses.

Verse 11.

If any man speak, let him speak as the Oracles of God: If any man minister, let him do it as of the ability which God giveth, that God in all things may be glorified through Jesus Christ, to whom be praise and dominion forever and ever, Amen.

THe Apostle descendeth from general, to particular Exhortations, and instanceth in some main and principal gifts, which be of greatest use; namely, Gifts and Offices in the Church, towards the souls and bodies of the people of God: and that not only for their good, but that God might be glorified in all his gifts, through Jesus Christ; of whom, and his gifts bestowed upon us, when he speaketh, he cannot but break out into a hearty thanksgiving, desiring, and that fervently, that all praise and dominion may be given to him for ever and ever.

Here we have an Exhortation, a Confirmation, a Conclusion.

The Exhortation is unto Ministers by name, to preach the Word of God, and as the Word of God; and to other Church-Officers, under a general term, that they are to dispense their gifts, according to the gift bestowed upon them.

Now in that the Apostle contents not himself with the general Exhortation in which Ministers were included, but names them particularly, we may note, that

The Office and Calling of the Ministry is of all others the most needful and necessary: Its the gift of Prophesy to understand the Scriptures, to be able to open and apply the same, is an excellent gift, as in respect of him that hath it, so as the Ordinance of God to work Faith, and convert Souls. It were pitiful if Magistrates should neglect their Office, Householders theirs, or any other, to employ his gift for the good of his brethren (for then would all things come to confusion) but the neglect of the Ministry were yet worse, as being the means whereby those may learn their duties: The souls of people depend on the Ministry; and where Prophesy faileth, the people perish. Hence it is, that when the Lord promised great favors to his people, he promised them faithful Ministers; and our Savior, in love to his people the Jews, sent his Apostles among them, pitying them as sheep which were scattered, and wanting a Shepherd: where on the contrary, no greater judgment could befall them, then the want of such faithful Shepherds, or the having of unfaithful: Can Laborers, Husbandmen, Plowmen, Builders, Watchmen, Shepherds, and such others, be spared in a Commonwealth? Who knows not the use of them? Such are God's Ministers in respect of our souls.

This teacheth Ministers to be faithful and painful in their places: The honor is great, the trust much, to be the Lord's Ambassadors in such high matters, and to have the charge of Souls; Here is no dallying, the greater our place is, the more must be our diligence; we are employed about a worthy work, and accordingly must labor in the Word and Doctrine, for the gaining of Souls: Hereupon followeth an incorruptible Crown: Contrary, if we be unfaithful and negligent, as we sin in the highest degree, in so deep trust, and do so great hurt, our answer must needs be fearful, which made Paul say, Who is sufficient for these things? And godly men have been in this Calling with much fear and trembling; without doubt wicked Ministers as they are the Factors for the Devils Kingdom, they have more to answer for, then either unfaithful Magistrates, Householders, Lawyers, Physicians, &c. nay, then those that rob and murder by the Highway; for these kill a few, and but men's bodies, but those murder many, and their souls, their people's blood will be required at their hands; were this considered, men would neither so rashly and unadvisedly run into the Ministry, nor so loosely and idly live therein.

2. It teacheth people to esteem the Ministry as the most necessary gift of all others, as that whereon the winning and losing of their souls depends, and which is appointed for Salvation; and accordingly they must regard it, make use of it, and endeavor to profit by it, for their Humiliation, Conversion, Sanctification.

3. It rebukes numbers of blind people in the world, that think of all gifts, the Ministry might be best spared, especially those preaching Ministers, that have (as they say) a deal of Tythes and maintenance, and that they could like as well a Reader, that would be content with a small stipend, &c. O these unsavory Earth-worms know not the worth of their souls, and therefore savor not the things that pertain to the salvation thereof: Thus indeed our Commodities in most places are deadest, and of least price and regard; some few wise Merchants thank God for our Ministry, and highly value it: Well, know that thy foul, the best jewel thou hast, depends on the Ministry of the Word; if ever it shall be saved, it must be by means hereof, whereby thou mayest as well renounce thyself, as lay hold on Christ for Salvation.

If any man speak, &c.] Whoso is in the Ministry, ought to Preach; no gift makes a man a Minister allowed of God, but the gift of preaching, even to be able to open the Scriptures soundly, and apply the same wisely to the people's edifying: How shall they believe in him of whom they have not heard? (saith the Apostle) and how shall they hear without a preacher? and how shall they Preach, except they be sent? That is, gifted and qualified by God for the place, even being able to do that which is apt to convert souls, which no gift else can do, but that of preaching the Word; The Scriptures read, are but as a goodly Carpet folded up together, but by preaching, the beauty thereof appeareth; This our Savior enjoined his Disciples, and the same did the Apostle Paul require of Timothy.

1. This rebukes those, which (howsoever having an outward calling, they stand in the room of Ministers, and therefore their actions are not to be counted void or nullities) run before they are sent, are blind watchmen, Messengers without an errand, dumb Dogs, as Idols, having mouths, but speak not, &c.

2. This rebukes a number of silly people, which conceive it sufficient if their Minister be but a Reader: We have a very honest man, will such say; true, he cannot preach, but he doth his good will, and we can desire no more of a man, and a very fellow-like man he is, &c. But if it happen they have a godly Preacher, what is their note then? we have a Minister, I would we had never known him; some say he is learned, and he preacheth indeed, but he is so troublesome, he hath spoiled our Town quite, we were all as quiet as could be till he came, but now there is such finding of faults, and bringing up new Orders, as we cannot tell what to say; a good many of the best of the Parish will do what they can to remove him, &c. Thus the world loves reading Ministers; They say of Scholars, they be the most conscionable; They care not how little they have for their money, but its true also of a number of silly miserable people; They can have no more of a man then his good will, they say: But they would not say so of a Carpenter, or any Workman or Servant they hire; if they do not the business they are set about, they would have others.

Let him speak as the Oracles of God,] That is, both Preach the very Truth and Word of God, and as its meet, or as it becomes the Word to be handled.

Ministers must Preach the Word of God, they must not deliver any thing to their people, but that which they have received of God; So did both the Prophets and Apostles, they stand in God's room, and are to bring his Message. neither must they deliver any word, whereof they may not truly affirm, Thus saith the Lord, This is the Word of the Lord: Nothing else feeds the soul, other things are poison or chaff; yea, we may answer for what we say before God, upon our salvation or damnation.

1. This reproves divers, as namely, such as by their erroneous Doctrine destroy souls; they give instead of an egg, a scorpion, and for food, poison; Such as by telling strange and forged miracles of this and that Saint, endeavor to uphold one lie of Popery or other; Such as teach men's traditions, or their own devices and opinions, contrary to God's Word; Such as wrest the Word of God, and discourage the hearts of the godly, and strengthen the hands of the wicked, making their Text speak what God never meant; Such as Preach God's Word, but so mingled with man's inventions, as they Preach not God's Word but their own fancies: Thus many stuff their Sermons with Authorities of men, as of Heathen Poets, Philosophers, Historians, and that in strange tongues, which though turned into English, yet what a loss of time, what a breaking of the people's attention must there needs be hereby? what thrusting upon people men's authority? use indeed may be made of those in private, and humanity serves as well as an handmaid to Divinity, but its God's Word only which can stablish the Conscience; If we use them publicly, the same must be done sparingly, to special purpose, on some special occasions (as when we have to do with Atheists, &c.) and not to the common people.

2. This may instruct people, that they hear nothing, at least receive nothing but the Word of God; My sheep hear my voice, saith our Savior, and a strangers voice they will not hear: Therefore they must be able to try what they hear; we must not be like children, carried about with every wind of doctrine: Solomon counts it the property of a fool, to believe everything; if we should, instead of being fed, we might be poisoned: we must, with the Bereans, search whether the things we hear be so and so; they were neither curious nor captious, yet they would receive nothing but the truth. A man may tell money after his own Father, not because he thinks he would deceive him, but because he may be deceived: we take not upon us to have dominion over your Faith, that you should believe whatsoever we say, because we say it; but if it be not according to God's Word, take it but upon exchange: All that we hear, and Ministers deliver, must be according to the Scriptures, which is the rule and touchstone; and when people have knowledge, and can try what we • each, we should be far from being angry, and saying, It was never merry world since every Taylor and Shoemaker could talk so much of the Scriptures, and find faults with men's preaching; would we have the people's eyes out? True, the Papists cannot abide it in the people, but tell them, They must believe as their Ministers believe, &c. This is as bad a sign in them as may be: But alas, we have cause to complain of people's ignorance; it were even just with God to let them fall into the hands of deceivers, as having got no knowledge all this while.

Ministers must preach as it becomes the Word of God, even with all reverence and authority, with all courage and boldness; yea so, as that they declare by their lives, that they believe it to be God's Word, even by being first in the practice thereof, and obedience thereto.

1. This serves to reprove divers; as namely, those that mingle tricks and conceits to tickle the ear, and are all in their Inkhorn terms, riming, and running on the letter, &c. together with those that have itching ears, and delight in such things. Its a sign of a sickly ill disposed stomach, to whom the wholesome food of the Word is not sweet, except it have some such strumpetly sawces. Those that through sear keep back God's counsel, not revealing his whole will; those that live daily in the same sins which they rebuke in others, not fearing those judgments which they denounce on others, nor doing those duties they call for of others; these, as the Scribes and Pharisees, are blind guides; these make the people think, Preaching is but for a fashion, and they must speak somewhat when they be in place, but its not to be regarded; for if it were, they would not do thus and thus themselves: Thus, as Eli 's Sons, they make the Lord's people loath the Sacrifice of the Lord; yet must not people thus stumble: Do as they say, take the good, and leave the ill: men will take up money out of the dirt. Miserable is the condition of such Ministers as give this foul offense, weak are those people that take it.

2. This may instruct people, 1. To be duly prepared by prayer, ere they come to the hearing of the Word; being come, they must with all reverence attend thereto. Its God's Word they hear, the Lord himself with whom they have to do: O how few come thus! nay, most men behave not themselves so well as they should, to a man advising them of good will: There are now few such as Cornelius; want of preparation is one main cause why so few profit by hearing: How many hear unreverently, or as if they were weary and sleepy? Is this to hear it as the Word of God? Hence it is that men, not taking notice of their miserable and damnable state, or that the way to Heaven is so strait, content themselves with their present state; Would not men be thrust out of doors, if they did so before their Prince, should he speak unto them? 2. People must not be afraid to frequent and attend on the Word preached, they must not be ashamed hereof. 3. They must show their account hereof, by their obedience hereto: O look to it, you have not to do with us, that cannot tell when you be gone hence, whether or not you practice the same; but you have to do with God, whose Word you hear, who will go hence with you, and knows your sitting down, and your rising up, yea, and all your ways, and both can and will deal with you accordingly. In the fear of God let us look better to this, and resolutely set down with ourselves, That whensoever we come to hear the Word, we come to hear God himself speaking to us: If it were not so, we durst not speak it for our lives; the matter concerns us no less then you.

If any men minister,] He proceedeth to other Offices in the Church, and aims, no doubt, at them whose Office it was to distribute and look to the poor: The word minister, signifieth to do service, and so may be taken more generally; even every man in his Office and Calling must be a minister to his brethren: The Magistrate is so called, Rom. 13. 4. and so the Exhortation also may concern them: However, the point may be this, that

All that have Office one way or other in the Church, must do the same faithfully; we have them that answer in some sort to the Officers in the Primitive Church, Churchwadens must look to men's Maners, and spy what is amiss, who profane the Lord's day, neglect the worship of God, be idle and riotous, &c. These they must admonish, and if thereupon they amend not, complain of them; Constables must suppress filthy houses, break the knots of lewd persons, prevent and root out disorder to the utmost of their power; The Overseers of the poor ought to be wise and faithful, and not think it enough to take money with one hand, and pay it out with the other; but they must distribute it with wisdom to everyone, according to their need, to the best, most, and with best encouragement, to the other, with gentle rebuke and admonition; even those of best quality, report and credit have been entrusted with this business: There are profaners of the Lord's day, such as then lie in bed, and regard not the House of God; There are Swearers, Railers, Riotous persons, such as bring not up their Children in any Calling; There are idle persons, &c. these would be well looked to, and often admonished, and no more given them, then needs must; There's a company of idle Wenches which keep at home with their friends where there is no need of them, or crowd into one house or other, and live at their own hand, and that either because of idleness they refuse to go to service, or having been in service, because they may not do as they list, they will no longer be Servants, but live by themselves; This is a foul and dangerous abuse, not to be suffered in Towns: Headboroughs and chief men in Towns ought to provoke Officers to their duty, and encourage them doing well, yea, countenance and stand by them, as whom God hath lifted up for this end.

1. This rebuketh the exceeding coldness and carelessness of Officers that take no pains to prevent or redress disorder; Thus Overseers think it enough if they gather and pay out the money, and bring in a true account, whats this? It were hard if men should rob the Poor, a curse would follow it, but for looking into their state and manners, and with relieving their bodies to do good to their souls, Who doth this? This is rare indeed; But if we have an office, we must wait on our office, we are not altogether born for ourselves: Every office is an honor, and carries a burden along with it; we must bestow some time thereon, its not lost, God will requite it; and cursed is he that doth his work negligently, though others have been careless, and though haply you may be counted more busy and curious then needs, yet whether your office be great or small, set yourselves with care and diligence about it: Hereby much good will come to the Town and Poor in particular, God shall be glorified, and you shall reap much comfort, with a good report in God's Church.

2. This bewrayeth a great fault in Towns, for making choice of such to Offices, as be no way fit nor careful to execute them; A common practice; The chief men shift them from themselves: Solomon saith, He that sends a message by the hand of a fool (that is, one unfit for it) it as he that cutteth off the feet; That is, as he that cuts off a man's feet, and then bids him go, when he hath not wherewith.

As of the ability which God giveth,] All ability to discharge any Office or Calling, comes from God; we have no wisdom or ability this way of ourselves, every good gift is from above: God gave Saul another heart, that is, fit to rule, which he had not before; and Solomon craved of God a wise and an understanding heart; and as Magistracy is of God, so the Ministers Office, so the Deacons, so others.

1. Call upon God for endowments for such places as he calls thee to.

2. Having any ability for the discharge thereof, give the glory to God the giver thereof.

That God in all things may be glorified,] The Confirmation, or Reason why we ought to do our duties faithfully, even that we may thereby glorify God. Hence note,

1. That God is glorified in the careful performance of our duties in our places; He is glorified by a Magistrates wise, zealous and impartial execution of Justice; for hereby sin is curbed, sinners it may be brought to repentance, the poor and innocent comforted, and so stirred up to praise God for his Ordinance of Magistracy: So when Ministers are faithful in their places, the ignorant are enlightened, the wicked humbled, the heavy in heart comforted, the weak strengthened, the drowsy awakened, and so have cause (as many do daily) to praise God highly for the ministry of his Word; Thus Householders in their places, husbands and wives in theirs, the rich by their liberality and hospitality; nay, even Servants by their conscionable discharge of their places, may glorify God.

1. This should provoke us much to faithfulness in our places; not only others shall have good, ourselves comfort and a good report, but God shall be glorified, which is most of all, and the end of all things, and we may think ourselves happy that God will be honored by anything we can do.

2. How much are those blame-worthy, which do not at all regard the faithful discharge of their places, whether they be Magistrates, Ministers, or others? whoso careth not for God's glory, God will set as little by them and theirs; nay, there are some which can see God dishonored before their faces, and might redress it, but do it not; yea, some which do even dishonor God with their gifts, and in their offices: assuredly God will meet with these in his due time.

2. That the mark whereat we must aim at in our places, is to glorify God.

This rebukes those that are wholly for themselves, aim altogether at base, sinister, carnal ends, profit, pleasure, credit, and the like, They are thieves robbing God of his due; They are treacherous, as if one sent to woo for another, and had Jewels given him for that purpose (as Abraham's Servant) and should make suit for himself: All waters come from the Sea, and return thither; so should all our gifts be employed to the glory of the giver.

Through Jesus Christ,] All glory comes to God by Jesus Christ, for its by him that we receive all grace, and whatsoever good we enjoy; He having suffered for our sins, and reconciled us to the Father, hath thereby purchased for us whatsoever is good, grace and glory, to whom alone we are beholding for all.

1. This teacheth us to be exceeding thankful for Christ, as without whom we could not have right to anything we enjoy, without whom it were even fearful to think of God.

2. It teacheth us to labor to be united to Christ by faith, that whatsoever good we need we may receive, as the members from the head.

To whom be praise, &c.] Having instructed others in the faithful discharge of their duties in their places, and that especially that God might be glorified; He now wisheth and prayeth that all glory and praise may be given to him, and that forever, testifying the fervency of his affection, and his assent thereto by the word Amen.

But of this hereafter.

Verse 12.

Beloved, think it not strange, concerning the fiery trial, which is to try you, as though some strange thing happened unto you.

Verse 13.

But rejoice, in as much as ye are partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad also with exceeding joy.

HAving exhorted us to be good Christians, he now arms us to the Cross, the inseparable companion of true godliness ( for all that will live godly in Christ Jesus, shall suffer persecution ) and that both patiently and cheerfully, which accordingly he backeth by many forcible Reasons.

Each of these Verses contains an Exhortation, with a Reason to enforce the same.

In the former Exhortation, consider both the manner how its propounded, and the matter therein contained.

Beloved,] Here's the manner; He writes lovingly to them, and that doubtless from an entire affection and love which he bare them. Here note two things:

1. What entire love should be between Ministers and people, they should love one another as fathers and children, mothers and children, Nurses, and such as have sucked their breasts, Brethren, &c. See 1 Cor. 4. 15. Gal. 4. 19. 1 Thess. 2. 7. 2 Thess. 2. 13.

Reasons hereof may be these, 1. God hath committed them each [ 1] to other, and so they be nearly knit. 2. Such as be won by the Ministry, [ 2] are they that must comfort their Ministers here, and be their Crown hereafter (the more they be, the greater is their Crown) whom therefore their Ministers are to love, them also are their people to love no less dearly, as on whom they should depend for all comfort, and the means of their Salvation, whose lips must preserve knowledge, who are also to pray for them, and teach them. 3. Ministers by loving [ 3] their people, shall be provoked to live with them, to take all courses to do them good publicly and privately, as also to bear with the dullness of some, the unkindeness and weakness of others: Hereupon their people will reverence them, regard their Teaching, and cheerfully allow them maintenance; which did they not truly love their persons, they would not.

1. This teacheth both Ministers and People to be most tenderly careful to preserve mutual love, and avoid all occasions of unkindeness or dislike, removing them speedily when at any time they do arise (for oftentimes of a small spark neglected, ariseth a great flame) of all unkindenesses and contentions, those between Ministers and People be most unprofitable and hurtful; whoso hath a hand herein, and goeth about to alienate the minds of each from the other, that the one cares not for the other, work journey work to the Devil in a high degree.

2. This condemneth that common and most woeful abuse in this Land, even the miserable want of love on both parts; not a few Ministers care not how seldom they come among their people, and when they do, how little pains they take, how often do they sue them for mere trifles? on the other part, what light and base esteem have people of their Ministers? How unkindely do they use them? How pole they them of their maintenance? Where its thus, God is not, for God is love, and there's no good done to be sure. Here the Devil may sleep till he snort, he shall not be hindered; but where Ministers and people live in godly love, there let him look to himself.

2. That we should love men never the worse for their troubles, but rather the more, as who are worthy to be honored for their Faith, Patience, Constancy, and being patterns and means to confirm us in our sufferings for Christ: The Apostle Paul used this as an argument to move Philemon to grant his request, for that he was aged, and a prisoner for Christ. Hereof this our Apostle informs them, even that notwithstanding all their troubles (whereof haply some might have conceived him careless) they were dear unto him.

This rebuketh those that make account of men, while they be in prosperity, and the world smiles on them; but when the times frown, and they be discountenanced, and in disgrace and trouble, then cast them off, or shrink from them, showing them no countenance nor kindness; a sign either of mung • else, or at last of dastardly Christians.

Think it not strange concerning the fiery trial,] Here's the matter exhorted to: By fiery trial is meant, All kind of persecution, in what degree soever, compared to the fire; for that as the fire tries the gold, so persecution tries men. Think it not strange, wonder not at it, as at some strange think come out of a far Country, whereof the like was never either seen or heard of; it behooved you to have prepared for it before, and now make a reckoning of it, that so you flinch not from it when it comes. Here note, that

The want of fore-thinking of trouble, makes it the harder to be born, and the stranger when it comes: When a man hath time to put on his armor, or draw his Sword ere the Thief come, he is more safe, then if a Thief should rush upon him on the sudden.

As those which are not used to sickness, bear it worst; so, such are most cast down in the time of trouble, which in the time of prosperity do not so much as think thereof.

1. This teacheth us, even in the time of prosperity, to think of troubles; in the midst of health we must think of sickness, and how we shall bear it, and accordingly provide for it; so in the time of wealth, of poverty; so having Children, if God should take them from us; of our Friends, if they should hate us, how would we behave ourselves? How could we do as such and such a Christian, &c? So in life, we must think of death; and when any one dies, think that we may be the next, and thereupon find out how we are prepared for it: These thoughts are profitable, they will make us use our prosperity the more soberly and thankfully while we have it, and walk more humbly, and be better prepared for troubles, if God shall lay them upon us: Neither will they come the sooner for thinking of them; howsoever, we shall be the better enabled to bear them, when ever they come: What's written of the Basilisk, that if it see us before we see it, we die for it, but if we see it first, we live, is true of troubles: If we see them ere they come, we be much better, but if they come on us unlooked for, they prove the more dangerous. Now every man sits under his own vine, and under his own fig tree; Now we go to the house of God in peace; Now we profess Religion with good liking: But what if the case alter ere I die? shouldst thou say; What if I be hailed to prison, lose my goods, be convented, condemned, tortured, banished, &c. what shall I then do?

2. This rebuketh most, that seldom or never have any such thoughts; May not we have changes? why do we not then think of them?

Oh such sad thoughts do not well, lets be merry while we may, sadness will come time enough.

Thou wrongest thyself, thy case will be the worse, thy condition the more fearful, if either sickness, poverty, pain, or any other calamity should take thee unprovided: For persecution, who is there that now thinketh of any such matter? most think that they shall never be moved, and that they shall die in their nest, whereas, alas, it may fall out far otherwise: Have we not many enemies? and what doth not our sins deserve? God hath indeed wrought for us many deliverances, as from the Spanish Invasion, and Gunpowder Treason, &c. but are we sure he will do so still? Hath not our grievous unthankfulness deserved the contrary? Do we think that our enemies do not now plot mischief against us? No doubt they make use of peace, to prepare for war, and they will plot now towards their latter end, to uphold their tottering Babel; and do as fishes, feeling the water almost gone from them, flush and make a stir; and when death draws near men, they have strong pains: So what now at the last the Lord may suffer them to do against us, we know not. Its the more likely there will be some judgment, because all men cry Peace and Safety, and are so senseless; if there should be any such, alas, how unprovided are we? nay, what were all our provision, strength, multitude of men, &c. if God should set himself against us? On the contrary, if we have God on our side, as he was with Gideon and his three hundred, with Jonathan and his Armor bearer, we need not fear them, though never so many so strong. Now if any such judgment should come on the Land (which the Lord turn away for his mercies sake) wherein multitudes should be slain with the Sword, others made Slaves, and carried away, our Wives and Daughters abused before our faces, our houses and chests rifled, the godly imprisoned, and brought forth to torment, except they would forsake their Religion: O Lord! how far are we unfit for any such matter; and the rather, for that we never think of it? Never would any Land think trouble and misery more strange, then we which have been used so delicately. O then let us think and provide for this before, that if it should come, it may not be strange unto us. If we look to ourselves, have not we cause enough to be humbled, and purged from our dross: and for the world, shall we wonder if they hate and persecute us? Haply we think because we be honorable persons, the Sons of God, they should not so deal with us: Its true, but alas, they know not our Father, much less know they us his Children: Haply we think because we be now godly, and make conscience of all our ways, and love God, and live with our brethren Christianly, and desire nothing so much as to please God, that therefore all should make much of us. True, God, Angels, and good Men, will do so, and that must content us; but the world is the world, and will hate us the more for our goodness, which hath been thus ever since Cain hated Abel; we need not think it strange, for may not the Lord justly after long schooling us, now call us out to try what we have profited. Again, hereby he would have the wickedness of the wicked break out, that he might get glory in confounding them: Also he will hereby confirm the hearts of the weak to believe the truth, and be bolder to defend it. Again, if we look to the state of the Church, and faithful Servants of God in former ages, we need not think it strange, for its the way that they have all gone, Abel, Isaac, Jacob, the Prophets, Christ, his Apostles, the Primitive Church, thousands under the Roman Emperors, not a few even in this our Land in the Reign of Queen Mary, &c. Indeed the Devil is ready to make us believe that our case is worse then any bodies, and that there were never any as we, which is, that he may make us murmur, and drive us to desperation or to flinch, whereas its a very lie, for we are in no such case, but the Saints of God have been in as bad, in the same, in worse; This duly considered, will be a means that afflictions shall be better born.

Which is to try you,] Here's the Reason of the Exhortation; The end of persecution is not to destroy the good, but to make them better, as the gold is tried by the fire, afflictions (persecution chiefly) are sent to try what we be, and in what state; not but that God knows it already, but he would have us also and others to know to our comfort or humbling. They are of great use, As

1. To try whether we have any truth of grace in us, whether we be anything or nothing, sound or hollow, true friends, or hypocrites, such as are built on the rock, or sand: Many that now think well of themselves, will never be able to stand, and many mean in their own and others eyes, would hold out: A man is never tried till adversity comes, as a Soldier is in the Battle, a Mariner in a Storm, a Friend in time of need; Who would have thought the seed in the stony ground would have flincht? few so good as they in most Parishes: If these would not abide, what shall we think of most amongst us? persecution, as the fan, of one heap makes two, and as the fire, separateth the gold from the dross.

Labor then for a true faith of the right stamp, who knows but that God will send a trial, let's labor to be so provided, as we may be good wheat, to abide by it, and not chaff, that will fly away; that we may be gold fit to be Vessels for the Lord's use, not dross to be burnt up with unquenchable fire: Only true believers will hold out, all others will flinch; lets now look to ourselves, lest we making a fair house, not only in the sand, it fall, and our fall be great, and we having begun a piece of work, leave it in the mid way, to our perpetual shame: But they that are proved to be sound, and to have true Faith, its a great Comfort and Crown to them. Who would not have his Sword or Gun tried ere he went to the field? A little tried Faith is better then much tried Gold, then much Faith in men's tongues and conceits.

2. To try what measure of grace we have, whether as much or more, or less then we thought; for some over-prize themselves, and some do on the contrary. Who would have thought Peter had been so weak, after such bold protestation? Who would have thought Abraham's Faith so great as it was, or Jobs both Faith and Patience? Though the Lord would kill him, yet would he wait on him: What do thine afflictions bewray? If more grace then thou thoughtest, be thankful; if less, be humbled, and apply thyself to the means more carefully.

3. To purge, purify, and refine that measure of true grace thats in us: In the days of Peace and Prosperity, the best men are subject to gather soil, as standing waters putrefy, bodies without exercise prove full of gross humors: In prosperity we gather pride, security, teachiness, self-love, too much love of the world; these God purgeth away, that our Faith and Grace may show themselves in their bright colors; as the Vine, having the superfluous branches cut off, proves the more fruitful: Never do Christians shine so bright, as in affliction, or presently after it.

But rejoice,] Here's the second Exhortation: We must be so far from thinking it strange when we are persecuted, as that we are then to rejoice.

But how can this be? will some say: To rejoice in mockings, imprisonments, cold irons, tortures, &c. seems impossible, and the rather, for that no affliction for the present is joyous, but tedious.

To the flesh these things be tedious, yet there is cause to make us rejoice in them: Though a natural man cannot do this, as being impossible to flesh and blood, yet grace, and a good measure of faith, and an heart mortified to the world, and taken up with the desire of a better life, will do the same. A man may both grieve, and yet rejoice in the same thing, in diverse respects; as them that saw the Temple re-edified, some wept, namely, the ancient men, some again rejoiced, namely, the young men; the one, because it was no better, the other, because it was as it was, both which might have been in either of them: As a man may be glad that he hath a child departed in a godly manner, and yet grieve at the loss of his child; so if at the fall of a Scaffold, where many lost their lives, we have had a child that broke his Arm, we are sorry at that, but glad that he scaped with his life: Thus the Apostles rejoiced, thus Paul and Silas, thus the Thessalonians, thus the Christian Hebrews, thus the Martyrs throughout all ages: Such a thing is Faith; its not a Conceit, but that that makes things absent, so present, as that we can be content to endure present pain for joy to come, and to lose things present, for happiness hereafter: Thus have many of God's Servants done, so that God requires nothing of us, but that he hath enabled many to do, yea ordinary Christians like ourselves, nay, not a few even of the weaker Sex.

1. This rebuketh the woeful unbelief and hypocrisy of most of the world, which though they profess the Word in prosperity, yet in adversity they shift for themselves, make friendship with the world, and will suffer nothing for Christ's sake or his Religion; they are ashamed of Christ here, of them will he be ashamed hereafter; now saving their lives with an ill Conscience, they shall lose life eternal.

2. It rebuketh even the Servants of God, who are so loath to suffer or abide any hardness: We can hardly abide a frown of our Superior, or an hard word, or a railing speech, but we are cast down, and disquieted about it; yea, many pull in their heads, and step back, and think its not good to be forward, and so come to Jesus by night: How will we suffer imprisonment, and loss of all we have? how endure the fire, and especially with joy? This is too much tenderness, its through too much earthly-mindedness.

3. Lets labor for such grace, as whereby if God call us forth to suffer, we may not only not flee back, but endure anything, and that with joy. To this end, we must 1. Endeavor for a sound Faith and assurance of God's love to us in Christ, that so we may so love him again, as we may suffer for his Name, and being assured of our deliverance from everlasting pain, and that he hath freed us from shameful sufferings, which for our sins he might have brought us to, may endure these glorious sufferings for his Name joyfully. Being thus assured of his love, and thereupon of eternal happiness in heaven, we will be content to suffer anything to obtain it. 2. Withdraw our minds from earthly things, and set them on heaven and heavenly things, as our only treasure. 3. Mortify and subdue our lusts and affections, bringing our hearts in subjection to God in all things, and bearing our present afflictions quietly and comfortably. This joyfulness in sufferings doth well become Christians, daunts their adversaries, and puts a difference between them and all others, whether hypocrites, civil persons, or Time-servers, who will never thus do: Christians must be like David's Worthies, even excel others, do more then ordinary men. If we do only love our friends, what singular thing do, do not even Publicans the same? If we profess Religion in prosperity, what great matter do we, do not even Hypocrites the same? We must learn to take out higher lessons, and be perfect, as our Father which is in heaven is perfect. Its an easy thing to rejoice in prosperity, but so to do in adversity is a good hard lesson, and so the more worthy a Christians labor.

Inasmuch as ye are partakers of Christ's sufferings, ] The first Reason of the Exhortation, We are partners with Christ, therefore we may think ourselves advanced, and so rejoice. The sufferings of Christians are called Christ's sufferings, 1. Because they are suffered for his sake; which may be no small comfort to them that suffer for Religion, for its for Christ's sake, and so he counts it: therefore he will put our tears in his bottle, take our part, defend, and reward us; as David took care of Abiathar, having lost his Father for his sake. 2. Because he bears a part of them with his Saints; there's so near a conjunction between him the Head, and the Saints his Members, as whats done to the one, whether good or ill, is counted as done to the other; as the godly hearing Christ railed on, are so grieved, that they had rather themselves had been so used: much more doth Christ Jesus account their troubles his, which as it may terrify their adversaries, so it may much comfort them. But here they be called Christ's sufferings in another sense, namely, as his own sufferings, which he bare in his own person, whereof we partake, when we also suffer the like things; we are set up to be like our Master Christ Jesus, and is it not cause of rejoicing, that he vouchsafeth to make us like himself, to bring us into his order, to pledge him of the same Cup he began to us?

He suffered, his whole life was nothing else: They misconstrued his words, and mistook his deeds, and said, He cast out Devils through Beelzebub the Prince of the Devils: How often was he railed on? how hardly used, especially towards his latter end?

If we be so dealt with at any time, we need not think hardly, but rejoice, not think hardly: He was the glorious Son of God, we poor mortal Creatures, dust and ashes; He most holy and righteous, and perfectly pure, we miserable sinners, which though not at men's hands which wrong us, yet at God's have deserved all evil, both here and in Hell. If God turn our opprobrious sufferings here, and perpetual torments of Hell, into a sew short and glorious sufferings, we have no cause to think hardly; yea, he having suffered all for us, we may well suffer for him, we can never lose hereby, nor can ever suffer so much for him, as he hath done for us; nay, not only we must not think hardly at our sufferings, but we have cause to rejoice, that we are advanced to be like our Master, made conformable to our head Christ Jesus: He is a bold Servant, that is not content to fare as his Master fares; Those Worthies that have gone before us, have accounted it their honor, and a special favor that they have drunk of this Cup.

When therefore we do at any time suffer for Religions sake, let's thus encourage ourselves, I am herein made like all the Prophets, Apostles, and chief of God's Friends and Saints, yea, as his only Son, and thus our Savior comforted his Disciples.

That when his glory shall be revealed, ye may be glad also with exceeding joy.] The second Reason, our sorrow shall be turned into joy, as in part when we die, namely, in our souls; so perfectly when he shall be made glorious in all his Saints, whilst he was here in the world, he was put to an ignominious death, but he rose again from the dead, and ascended into Heaven, and shall come one day to judge every man according to his deeds, even to bring into happiness all those for whom he died, and to confound all his Enemies; He came the first time in meekness, because he came to suffer, but the second time he shall come with glory and magnificence, even with thousands of his Angels in flaming fire; &c. which, as it may comfort all those that have believed in him, and stooped to his yoke; so it may terrify all those that have not believed or repented, through obeying the Gospel.

The end (I say) of the afflictions of God's Servants will be joy, for Christ will receive them all into eternal glory; They that suffer with him, shall reign with him, and their joy shall none take from them: See John 16. 33. Rom. 8. 18. 2 Cor. 4. 17. 2 Tim. 2. 12. Jam. 1. 12.

O how should this not make us patient only, but joyful in persecution: If we sow in tears, we shall reap in joy: If we suffer for Christ, we may rejoice and be glad, for great is our reward in Heaven: If we forsake father, or mother, or house, or land, &c. for Christ's sake, we shall have life everlasting: Is not this an happy change? This made the holy Servants of God set light by all they had, not that they were fools, and knew not what they did, or were senseless; no, the assurance of an eternal joy and inheritance in Heaven, swallowed up all, and so should it be with us.

Verse 14.

And if ye be reproached for the name of Christ, happy are ye, for the spirit of glory and of God resteth upon you; on their part he is evil spoken of, but on your part he is glorified.

A Third Reason to persuade to rejoice in persecution, because its a blessed thing, and who would not rejoice in that that will make him happy? and though he instanceth in one kind, and that which may seem no great persecution, yet he is to be understood of all others whatsoever; That such shall be blessed, he proveth, because thus to suffer is an argument that the Spirit of God, even the glorious Spirit resteth on them; who, howsoever on the adversaries part he is blasphemed and ill spoken of, yet is glorified by them that suffer patiently and joyfully for Christ's sake: Here then, besides that suffering for Christ we are happy, we may be induced thus to suffer for him, for that his Spirit resteth on us so doing, and hereby also he is glorified: In the words we have a proposition, and the confirmation thereof.

If ye be reproached for the name of Christ, happy are ye,] There's the proposition; This may seem to be but a slender thing to be reckoned among persecutions, and that which may be easily born; No, its that which many have found harder to bear, then loss of goods, blows, yea death itself: Some which have suffered torments courageously, and endured the loss of all with joyfulness, yet have almost sunk under slanders and ill tongues: David much complains of his adversaries, that they made Songs of him, that they spake words like the prickings of a Sword, and like sharp Arrows: Sampson could not endure to be mocked of the Philistines, had rather pull down the House on himself and them; Job also complains of such; Ishmael's mocking of Isaac is termed a persecution; The most ingenuous minds can hardliest bear reproaches. Here note,

1. That a good name is a tender thing, which is and ought to be dear to us; As we are forbid thus to wrong others, so the Lord appointed those to be severely punished which should so do.

1. This rebuketh those that make no account of a good name, though it be better then good ointment, but live so badly, as they pull an ill name on themselves; some indeed would yet have a good name, though they deserve the contrary, but they must first win it, and then wear it; Such as are desperate, and care not what men say of them, its a sign they are so bad, as no man can speak worse of them then they deserve; These cannot be discredited.

2. It condemneth those that care not how they raise lies, spread tales of their Neighbors, and seek their discredit, or rail on them and revile them, they do worse then if they stole away their goods, or wounded their bodies, for the name is more tender and dear, and hardlier cured and recovered, if it be wounded or lost; they that give themselves over hereto, are fools, neither are they Citizens of Zion: Such are as a Maul, and a Sword, and a sharp Arrow, and such was Ziba, See 2 Sam. 16. 3.

2. That railers, mockers and slanderers of God's Servants are persecutors; David in the person of Christ complaineth of such: Such also are they that revile them by the name of hypocrites, precise fools, humerous, singular, fantastical Puritans, &c. I mean those that revile the true Servants of God, who for their zeal are often thus dealt with, whom those slanderers would no less smite with the hand, then they do with the tongue, if times did but bear them out; They would be no less forward to hale before Magistrates, cast into Prison, &c.

1. Let them that have been and be such, repent hereof as of persecution, else with Ishmael they shall be cast our, and as they be worse then Balaam, so shall they speed worse.

2. Let all others avoid this as a fearful sin, for its to be like the Devil, the accuser of the Brethren, who shall answer for this at the last day.

3. For those that be railed on, are slandered, or have lies devised against them, let them know, they are Martyrs before God, and suffer persecution, which is an honor; let them bear this patiently, and go on constantly, and not be discouraged, and there's good hope they shall bear greater persecutions if they come, which else in likelihood they cannot.

3. That it hath been an usual custom in the world to reproach, revile, and slander God's Servants for their godliness: Sore eyes cannot abide the light, and there's an enmity between the seed of the Woman and the Serpent; and when other weapons have failed them, they have used this of their tongue, whereby indeed they prevail much to the disgrace of Religion.

1. Being so now we must not think it strange, for the Devil is now as malicious as ever, and hath instruments as fit for his turn as ever; If now endeavoring carefully to serve God, we be counted proud fellows, factious, Enemies to the State, &c. we must not be too much disquieted, were not the Prophets, the Apostles, Christ himself thus reputed? we are not too good to go hand in hand with them; its a piece of our livery to be thus dealt with.

2. When we hear any reports against God's Servants, know them well ere we believe them, we should else condemn the innocent; even Christ was slandered for a Conjurer and Traitor, and the Apostle Paul for a pestilent fellow, yet who were more freer? who more wronged?

4. That such as are reproached for the name of Christ, are happy; I say, for the name of Christ, or for being true Christians, believing in Christ, and serving him; for not the punishment, but the Cause makes a Martyr: How can this be will some say, and what blessedness can there be in being railed upon and slandered? why, thus saith our Apostle, and he knew what he said, having learned the same of his Lord and Master, whom he heard so speak.

Its a blessed thing to be a Christian washed in the blood of Christ, reconciled to God, whom the Angels protect, who is the heir of God's promises and blessings here, and of eternal salvation hereafter: Even an Emperor without this, is but as a man in great jolity to night, that must to execution tomorrow: But to be railed on for being a Christian, is a greater blessedness, a special honor: Its honor to be a Princes Servant, but to be about him, and to have the guard of his own person, and to stand in his defense against an Enemy, or to be called forth to justify his lawful Title, is far greater.

Again, Its a blessed thing to be willing and able to suffer for Christ, flesh and blood cannot; we might have been of the persecutors, or of them that regard no Religion at all, or to suffer anything for it, or making profession of Religion, should yet shrink from it, rather then suffer for its Cause; Therefore to suffer for it is a blessed thing, which is to us a token of Salvation.

1. Therefore we must not only not be dismayed, but bear these things patiently, yea joyfully, for should we not rejoice in that that makes us blessed? If therefore we shrink at the least of these things, and pull in our heads, where's our faith? labor, that if we should be mocked and railed on, it may not be for nothing, but for true grace, faith wrought in us by the Word, &c. If we have these things, no matter though we have some mocks withal.

2. See that wicked persecutors make God's Servants happy, yea, more happy then they should be, so that in seeking their hurt, they do them good many ways; They purge and try them, make them the more dear to God, and set the greater Crown upon their heads: what a privilege have the Servants of God, that all things, even their persecutors should work together for their good; Its not so with others, yet are not we to thank the wicked for this, who intend no such thing: The Chaldeans and Sabaeans were an occasion that Job had twice as much goods given him as he had before, but no thank to them, for they took from him what they could; Its God who blesseth the more those whom the wicked curse.

5. That the judgment of the world is contrary to God's; They think not any blessedness to be in being railed on for Christ's sake, but that blessedness stands in Health, Wealth, Honor, favor of Princes, &c. Alas, poor vanishing vanities to be lost every day, but blessedness is in being a Christian, and suffering for the same, God's thoughts are not as man's; The blind world cannot judge of colors, and Carnal men savor not of things Spiritual.

1. Therefore look that we never esteem, nor be carried with the judgment of the world, no not of the wise men of the world, which is a crooked rule to go by; They say, its not good to be too forward is matters of Religion, but go so far, as they may come back when they will, and save themselves from danger, and have two strings to their bow; but let us know this to be cursed policy, this amity with the world, to be enmity with God.

2. If we think troubles for a good conscience, base, vile, and accursed, and so shun them, though with an ill conscience, we are then of the world, and either wholly carnal, or in great part; Shall we account that cursed, which the Lord calls blessed? True, we must not bring troubles on ourselves, nor desire persecution; yet if God call us to them, we must not count them base, but glorious; not cursed, but blessed: So if we think basely of them that suffer, or are in persecution, and shun them, then are we carnal and of the world; nay, we ought to esteem highly of them, and think them glorious persons, because they be honored of God, and greatly graced of him.

For the Spirit of glory and of God resteth upon you,] He proves what he affirmed; If ye suffer for Christ's sake, its an argument ye have the Spirit of God in you, which is a glorious Spirit, and makes you glorious, notwithstanding the ignominy and reproach the world casts upon you, as though you were of all others the vilest; whereupon you must needs be blessed, which Spirit is on their part ill spoken of, but on yours that suffer is glorified; So that as the Spirit makes you glorious, you glorify it by your constant and joyful suffering. Hence Note,

1. That to suffer for Christ's sake, is a sign that we have the Spirit of God in us; for 1. The world would not hate us except they saw some work of God's Spirit in us, for if we lived after the manner of the world, they would let us alone. 2. Such have the Spirit of Adoption, assuring them of God's love, of pardon and Salvation, which makes them willing to suffer. 3. Its the Spirit that comforts, and heartens to such weighty things; flesh and blood will endure nothing for Religion, neither can it, but through the Spirit we are enabled: Steven a comfortable Martyr, Why? Its said, He was full of the Holy Ghost: It was by the Spirit of God only that the Martyrs endured so constantly, not a few of them being weak, sick, tender, feeble of nature, and fearful; It was of the Spirit that Mr. Glover spake when he came to the Stake to be burnt, He is come Austin, he is come; having been very heavy and comfortless the night before: In ill I confess some may be as stiff, as the best can be in the truth, but they cannot suffer so joyfully as the Servants of God; for its through the Spirit of God that they suffer.

1. Therefore if we have had, or find any power to endure persecution, we may know that we have God's Spirit, and thereupon ought to be both thankful and joyful.

2. As we would suffer with comfort and joy, let us labor for the Spirit, and for a greater measure thereof daily.

3. As for those that neither can nor will endure anything, its a sign they are carnal, and without the Spirit: And indeed, none can suffer much or joyfully, but such as have the Spirit, and therefore so few having the Spirit, there would be but a few to stand for the truth, if there should come a time of trial.

2. That such as are endued with God's Spirit, be blessed; for such as have and are led by the Spirit of God, they are the Sons of God; and they, yea they only which be sanctified here, shall be glorified hereafter; The Spirit is given to the Elect, not to the world, its the earnest of our salvation, and seals us up to the day of Redemption. Again, such are freed from the bondage of sin to serve God, such also have God abiding in them, yea, and hereby the Word, the Sacraments, Prayer, Afflictions, all things are profitable to us; Hereby we are enabled to every duty, and armed against temptations.

1. This may comfort those that can prove they have the Spirit of God in them; they are comforted, sanctified, and guided thereby: This is the earnest and pledge of eternal life; they are blessed, though but mean; they may come into God's presence boldly; they shall want nothing that is good.

2. It may be a terror to those that live after the flesh; They have no mark whereby to free them from being reprobates; for if any man have not the Spirit of Christ, the same is none of his, Christ never died for such, they are yet under the bondage of sin.

3. This should teach us, having the Spirit, to beware of doing any thing whereby to grieve or weary such a guest (sin is a filthy thing, and that wherewithal the Spirit cannot away) yea, to use all means to cherish it daily, suffering ourselves to be guided thereby, as that which will not be there where it may not rule.

3. That the Spirit is glorious in itself, and makes them glorious before God and man that be endued therewith; it makes them shine more gloriously then the Sun: And this the Apostle opposeth to the ignominies and reproaches wherewith the world doth besmear them; Its as if he should say, Though the world reproach you as vile, yet know, that you are glorious in God's account, because of his Spirit that dwells in you.

1. Therefore be not dismayed, though the world stain us, and accounts us vile, yet are we glorious to God.

2. We must esteem of the Servants of God, in whom we see the Spirit of God, as of glorious persons, yea, though the world disgrace them, and count them as off-scourings, and not worthy to live, we must count them as God's worthies, and Warriers, as his principal Servants; we must count them such, as the world is not worthy of: They that esteem basely of them, do not consider that God's Spirit is in them, and resteth on them. Contrarily, they that have not the Spirit of God in them, are base and vile, let the world make what reckoning of them it will.

4. That there's no small difference between the common gifts of the Spirit that the Reprobates have, and the Spirit of Sanctification, which is bestowed on God's Elect; those may be lost, this cannot, it resteth on them, yea, abideth and continueth with them.

On their part he is ill spoken of,] Here note, that

They that rail upon, and revile the Servants of God for their well-doing, they speak ill of the Spirit of God; they think they have but to do with the men, and them they will be bold with, to speak their pleasure of; but they deceive themselves, in speaking ill of God's Servants, they speak ill of the Spirit of God; as the Israelites, when they murmured against Moses and Aaron, murmured against God: He that despiseth you (saith our Savior) despiseth me. Therefore when TURKS and JEWS mock and reproach us for believing in CHRIST, they reproach both the Word, that so teacheth us, and the Spirit that thus guideth us, and assureth our hearts herein; as he that reproacheth a Servant for doing that his Master commands, or a Scholar for speaking as he is taught, reproacheth the Master and Teacher: So when the Papists call the Doctrine which we preach and profess, Heresy, and us Heretics, do they not reproach the Word that so teacheth, and the Spirit that so assureth us? So they among ourselves, that rail on men for their zeal and forwardness in hearing the Word, keeping the Sabbath, shunning some sins and corruptions, that the world swallow up, &c. What do these, but reproach God's Spirit? We do not these things of ourselves, but by the warrant of the Spirit.

Take heed therefore that that be evil which thou speakest against, else whilst thou reproachest goodness in thy Servant, Child, Neighbor, Tenant, &c. thou art a caviller against God.

The common sort, that cannot abide the true obedience of God's Commandments, nor that any should be more precise then they list to be, despise the Word and Spirit; they be like Ahab to Micaiah: Wouldst thou have God to make new Scriptures, more loose to serve thy turn, or to be like thyself? No, know, these Scriptures shall stand firm, as to the comfort and salvation of all that are willing to be guided thereby, so to the confusion of all that kick against the same, or hate to be reformed. If therefore you list not to be ruled by the Word and Spirit, yet speak not against the same, for so you shall increase your sin, and make your judgment greater, which howsoever will be great enough. If you will not walk in obedience to God's Laws, yet suffer others that would.

On your part he is glorified.] Another Reason to move us to joyfulness in persecution, Thereby we glorify God, we honor the Spirit, when undaunted we stand constantly against all our enemies: Hereby we show, that the Spirit of God is of puissance and force to make the weak strong; We glorify him also, when we so love him, as we will suffer for his sake; so we give glory to him, when we trust him of his word, who hath promised eternal life to them that hold out; so when we obey him, and do that willingly he calls us to; so many praise God for our constancy, whereby they be strengthened, and God is honored, that they cannot prevail against us, but though they take away our lives, yet they cannot make us yield to them.

We should therefore willingly and joyfully suffer, that so we may glorify God: we may think ourselves happy, if by any means, whether in life or death, we may effect this.

Verse 15.

But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busy body in other men's matters.

Verse 16.

Yet if any man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf.

LEst any should think that he commended suffering in respect of it self, so that all suffering should be blessed, and were to be rejoiced in, he tells us, That there's another kind of suffering, then that he hath been speaking of, which is not to be rejoiced in; namely, when men suffer reproach and punishment, or whatsoever else for evil doing, for their just deserts: Those sufferings are base and shameful, whereof Christians must beware; but for the sufferings which are for Christ, for Righteousness sake, for a good Conscience, there's no shame belonging to them, but rather glory and rejoicing.

Here then are two kinds of sufferings laid down, the one forbidden, whereto shame belongs, namely, to suffer for ill-doing, which is to be avoided; the other enjoined, and wherein we are to rejoice, namely, in suffering for well doing.

But let none of you suffer as a murderer, &c.] Not that if any be a murderer or thief, &c. he should not suffer the punishment due thereto, but fly from it; for that herein he resists the Magistrates Sentence on his deserts, sets himself against God: but he would not have men do any such evil, as to procure or deserve any such sufferings.

Obj. But none can walk so circumspectly, but that he may and shall do evil, and so deserve punishment at the hand of the Lord.

A. True, but he speaks of foul vices, and punishable by men, which Christians should be far from; and for the frailties of God's Servants, he will not impute them to them.

The words afford this Doctrine, that

Sufferings for ill-doing are not glorious, but shameful: Sufferings are good only in respect of the cause; if that be good, then they be good; if that be evil, then they be shameful: The same sufferings for kind and measure may be to one person glorious, to another infamous; the one may have cause of joy, the other to hang down their heads: Both Abel and Jezebel were killed, but he for his goodness, she for her badness; both Joseph and Pharaoh 's Officers were imprisoned, but he unjustly, they justly: Such as are reviled, are blessed, provided it be for the Name of Christ, and for Righteousness sakes.

1. This rebuketh all that suffer for ill-doing, especially such as rejoice therein; as 1. The Papists, who keep a Calendar of Martyrs, I warrant you, that have suffered in our late Queens days, and since; but they be the Devils Martyrs, if they be any: If they had not impudent faces, they would be ashamed of them; for why have they suffered? for their Religion? no such matter: Have they been asked, what say you to the Mass, to Worshipping of Images, to Justification by Works, &c. if you will not recant these, you shall die? no such thing; but they have been convicted by Witnesses, or their own Confession, of Treason and Mischief against the Prince, State and Commonwealth; and for these have they, according to the Laws of all Countries and Kingdoms, as pestilent instruments, been cut off: Yet if they had been put to death for their Religion, they had been no Martyrs, for it had not been for the Truth or Gospels sake, but for maintaining Lyes and Errors. None can die the death of a Martyr, who hath not first lived the life of a Christian, which they did never; they are even as good Martyrs as those of our own, that be executed for their theft and murder: They have a multitude of Saints in their Calendar, that be Fire-brands in Hell. 2. Such as for their crimes and faults bring sufferings upon themselves, as thieves, murderers, &c. woeful wretches, they have cause to hang down their heads, both in respect of their sin, and the punishment that doth befall them; they are herein companions with the Devil and Reprobates, that they suffer for their sins: Others bring punishments upon themselves for their Drunkenness, Whoredom, Cousenage, Oppression, Quarrelling, Idleness, &c. Others bring an ill report upon themselves, being noted and ill-spoken of for Liars, Backbiters, Slanderers, Tale-tellers, Covetous Pinehers, Hard Dealers, Gamesters, Company-keepers, &c. 3. Such as are professors of Christianity, and it may be have some good things in them, which yet are justly blamed for some faults; for one may be a Christian and be blamed, and yet not for his Christianity, but for something he did before he was a Christian, or for some fault that is yet in him: As some be justly blamed for being such deep censurers of others, so for separating from the Church, living in no Church at all, but setting up any ignorant persons to take upon them the office of Preaching: So some among ourselves are justly blamed, for being too proud, given to censuring, and meddling with matters that concern them not: So some poor men that have nothing but their Labor, and a Family depending upon them, that yet be negligent in their Callings, and look to live of others, and it may be go to three or four Sermons in a week, and tarry abroad a day or two here, three or four there, or, as some, go from house to house, and live of others, who though they can talk well, yet must not be negligent in their Calling, or of their Families: So a number of Servants that profess Religion, are very desirous to hear every Sermon, who yet are idle, lazy, careless and untrusty, thinking that a little profession of goodness should bear out all; when-as thereupon there's more required at their hands: These cause the Name of God to be ill spoken of, fie upon it; it is your Masters duty to let you come to the Word, and is it not as well your duty to give them an account when you are come home (which some of you do not at all) and to show the fruit of your hearing, by your faithfulness in your particular places?

2. Let all beware of these kinds of sufferings, and those that have besmeared themselves thus, seek to wash themselves clean again by repentance to God, and better conversation to men; let us walk so warily, that we may not in any case grieve the Servants of God, and that the wicked may find nothing justly to speak ill of us (as thus, He is a Professor, but covetous, idle, proud, &c.) as the Princes, though they watched Daniel narrowly, could find nothing against him, but in the cause of his God.

Yet if any man suffer as a Christian, let him not be ashamed,] Now of the other kind of sufferings, whereof no man ought to be ashamed; If a man suffer for Christ's sake, his Christianity, godliness, for that very cause, and in that only respect, for his goodness, for holding the truth of the Gospel, for yielding obedience to the Word; Hereof none need be ashamed, but rather thank God for the same. Here note, That

Sufferings for godliness be glorious, they be the marks of Christ; Christ's sufferings, no shame belongs to them, for no shame belongs to Christianity; The Cause is good and glorious, accordingly must the sufferings so be: No shame belongs to goodness, no shame among Turks to be counted and known a Christian, among Papists to be a Protestant, among common Protestants to be a zealous server of God, that desires to bring into practice that which we outwardly profess; we need not care who know we be such, shame came in with sin, and belongs to sin; to suffer for goodness, whether it be by word or deed, as to be Apprehended, Imprisoned, put in Irons, Whipped, &c. is not shameful, but glorious; the Apostle Paul might have boasted more of his iron Chain, then others could have of their golden Chains; No suffering is base, if it be for a good Cause: If one should be put in a vile Dungeon, dragged at an Horse tale, &c. yet being for the Cause of Christ, he needed not be ashamed.

1. This rebuketh all such that are ashamed of goodness, and to be ill spoken of for it; not only the common sort who are ashamed of no evil (as of Covetuosness, Swearing, Sabbath breaking, &c. but do even strive who should exceed others therein) are ashamed of the least goodness, and would not be seen with a Bible in their hand, or in good company, or to speak a good word, lest their companions and betters should upbraid them: No, beware; well, they are not worthy of the honor, they shall not need to fear it; But others that have some goodness in them, as one would hope that are yet so ashamed of being seen to be too forward, would hear oftener, but for fear they should be counted Puritans, have their Landlords frown, &c. and accordingly grieve if they have a rebuke for their forwardness: Alas poor Creatures, that see not what is their glory, are ashamed of that they should glory in, namely their goodness, which is the thing that commends every man; even Kings in the Scripture are not otherwise commended but for their goodness: Others as great as they, are either branded with reproach, or passed by in silence that had no goodness.

2. Take heed therefore you be not ashamed of God here, lest he be ashamed of you another day: Do as Abraham, Isaac and Jacob, they built here and there Altars, and were not ashamed to call on the Lord, neither was he ashamed of them to be called their God: Art thou called Puritan? Answer, I am not so pure as I should be, I pray God make me pure; you must be pure, else you shall never see God: we must also take heed that we esteem not basely, nor be ashamed of them that suffer for Christ's sake, shunning and avoiding their company lest forsooth it should be known wear friends to Puritans; to those the world so calls and counts, and that for their goodness; woe be to us if we be not friends and favorers of them, this being indeed a main mark of our Regeneration.

But let him glorify God on this behalf.] As sufferings for God are a benefit for which we are to praise God, so they be a great honor which the Lord vouchsafeth his: Hereby we are tried, made Partners with Christ, the Prophets, Apostles, and Martyrs, that be now in Heaven, are like our head in suffering, and so shall be in glory, and shall rejoice at his coming, and forever: This is an argument we are none of the world, but chosen out of it, yea, that we are blessed, and have the Spirit of God in us; hereby also we glorify God: And might not God have left us to ourselves, and brought shameful sufferings upon us for foul sins, as upon many others; yea, might have cast us to Hell, to have most just and woeful torments forever and ever: Now seeing he vouchsafeth to change our shameful sufferings here and hereafter for our sins, into a few glorious sufferings for his names sake, it is a privilege: Therefore though there be some tartness in the afflictions themselves, yet consider how they might have been, and now the cause why they be, what Partners we have, what good they will do us here, and what an happy end we shall have hereafter, we have great and unspeakable cause to praise and glorify God, which I pray in God's name let's labor (by faith) to bring our hearts unto.

Verse 17.

For the time is come, that judgment must begin at the house of God; and if it first begin at us, what shall the end be of them that obey not the Gospel of God?

HEre are more Reasons to the same purpose; 1. From the time; God will now since Christ's coming, exercise his Church with greater trials and trobules, then the ages before his coming in the flesh. 2. The necessity of it, Judgment must come. 3. By making comparison between the state of God's children persecuted, and their persecutors; yea, and all the wicked, for though these be chastened a while, yet the end of the ungodly will be most fearful, which he sets not down affirmatively, but with much more vehemency and earnestness, by interrogation, What shall the end be, &c?

For the time is come, &c.] The Church is appointed to more crosses and trials since Christ under the Gospel, then before. True, it hath been persecuted even from the beginning, and every true believer hath had crosses and trials, and the people of God have been persecuted both of the profane among themselves, and of others, yet never so sorely nor commonly as since Christ, witness the ten bloody Persecutions, with those which the Church hath since suffered by Heathen, Turks, Papists.

Reasons. 1. Because this time hath clearer promises, and a more fuller revelation of God's will, and Heaven as it were set open, and Christ and all his benefits so set before our eyes, as we have much more means of comfort and believing, and so of love to God, and courage, and therefore may well undertake greater tasks; the time of the Law, was the time of the infancy of the Church; the time of the Gospel, the time of the maturity thereof: Therefore well may God require and look for more obedience, and not in doing only, but suffering; for God will not have the graces of his Spirit in his Servants to rust. 2. The Lord hath promised great things of the people in time of the Gospel: He will pour out his Spirit upon them, knowledge shall abound, young men shall see visions, &c, Now seeing its foretold, we should be holy in these times, the Lord therefore must use the best means to effect the same, whereof afflictions are one.

1. This confuteth that opinion of the Papists, that teach, That the Church in the New Testament should always so prosper and flourish in wealth, and be conspicuous and glorious, and have victory over the enemies thereof, which is rather the mark of the synagogue of Satan, which is ever greater in number, and more pompous, for though God give his Church breathings to be gathered, and to edify themselves, yet is it scarce at any time free from troubles.

2. It rebuketh those among ourselves, that the Gospel should bring all peace and ease, and therefore when they see any troubles come for it, they are offended: Its true, God gives peace and plenty, as handmaids to wait upon the Gospel, yet either for chastisement for the contempt of the Gospel, or trial of his Servants profiting; the Gospel hath troubles, and men must be content, and take the Gospel with whatsoever troubles, and thank God too, and think they be gainers: But many would have the rose, not the prickle, follow Christ for loaves, and in hope for preferment, but hearing that he hath nowhere to rest his head, they will be gone; These be but Hypocrites, and such as never tasted indeed of the Gospel, for if they had, they would part with all for it.

3. It should teach us all in these days, not to conceit of ease, credit, &c. for the Gospel brings a Sword, and therefore we must prepare for hardship, yea, the Gospel brings enough with it, to make us willing to suffer for it; The not thinking hereof, causeth unpreparedness, and both either a flying from God, or else to bear them impatiently.

That judgment must begin] By judgment is not meant plagues or punishments for sin, as pieces of God's wrath, and forerunners of condemnation (for such are those laid on the wicked) but merciful chastisements, and loving corrections, whereby we are moved to judge ourselves that we be not judged of the Lord, and condemned with the world.

1. These afflictions must begin with God's-Servants; Jacob's house first, afterwards the Egyptians felt the Famine; first the Israelites were oppressed, but afterwards the Egyptians themselves plagued; the Jews were first carried into captivity, but afterwards the Assyrians were destroyed by the Medes and Persians. 1. In respect of their sins, they are full of terror and anguish of Spirit ere they can get any comfort, and when they have obtained it, its often eclipsed, and they go mourning. 2. They are subject to many sicknesses, grievous pains, diseases, losses, crosses, disgrace, persecution at the hand of the wicked, &c. And thus will God have his Church afflicted, either by his own hand, or by the wicked. 1. To humble them for sin past, as Josephs brethren. 2. To fetch them into the way from wandering, and teach them obedience, as David and Jonah. 3. To humble them. 4. To mortify their lusts, wean them from the world, and quicken them to duty. 5. Hereby also God showeth that he will not bear with sin in his dearest Servants, as he did not in David, Moses, Miriam. 6. To confute the Devil, and show that God's people serve him not for wages. 7. To show them their happiness is to come, and that if God thus school his Servants, that then he will deal severely with the wicked, so that this may be a looking-glass to them.

1. Seeing God will have it thus, and that his course is to begin with his Children, we must not refuse the chastening of the Almighty, neither conclude against ourselves, that we be none of the Lord's, because of this, as