Exposition Upon 1 Peter

Verse 1.

The Elders which are among you, I exhort, who am also an Elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed.

T He Apostle knowing that there are three vices incident and very hurtful to the Ministry and Ministers of the Word of God, namely, Idleness, Covetousness, and Pride, seeketh to prevent these in all Ministers, by exhorting them to the diligent and faithful performance of their duties belonging to them; namely, 1. To feed the flock of God, that is, to Preach the wholesome Word of God diligently to them. 2. To take the oversight thereof, that is, to have a special care of them, and regard of all their lives and behavior, applying themselves to them accordingly. 3. To be examples to them of pure, humble, and godly conversation; nor doth he only exhort to the doing of these, but to the right manner of performing the same: They must be done, 1. Not by constraint, that is, out of fear of God's wrath, or force of men's Laws, but willingly. 2. Not for filthy lucre, but of a ready and free mind, seeking God's glory and the people's Salvation. 3. Not being lordly or haughty in their carriage, but examples of humility and godliness: The Reasons whereby he urgeth the same are diverse; The 1. taken from his own person, verse 1. where are three motives to persuade them to obey his counsel, even for that he was a Minister as they were, a witness of the sufferings of Christ, and a partaker of the glory to come in Heaven. The 2. For that the people were God's flock and his heritage. The 3. For that they did depend on them for instruction and means of Salvation. The 4. For that hereupon they should receive a Crown of glory that fadeth not away.

Speak we first of those duties in general, then in particular.

In general, Ministers being here instructed in their duty as people elsewhere: Note,

1. That the Scripture is not partial, binding some to duty, and leaving others at liberty, but indifferently teacheth all; yea, the greater place that any is in, the more duty it requireth (every honor carrying a burden of duty) and the more need have such to do their duties for the example of others: Above all others, Ministers have most need both to be instructed in their's, and also to perform the same; for on theirs depends the well-doing of the people, both in their general and special callings: for how shall the people have these things, if they receive them not from the Ministers of God put apart for that end? how shall they else be either good Christians, or good Magistrates, Husbands, Householders, &c. If the great wheel of the clock that should turn all the rest do stand still, so also must all the rest.

1. When people are informed of their duties, and amongst others, of their duties towards their Ministers, as of love, honor, reverence, obedience, maintenance, &c. they must yield thereto, not think much hereof, for God hath laid as great a burden on their Ministers, which they are charged with, yea, they must be thankful to God, that hath had such a special care of their souls, as so weightily to charge Ministers therewith; as its no small comfort to the poor, that God hath taken such order for them by so many commandments, so many promises also, and threats to the rich: People also ought in any wise to be careful of their own souls, and join with the Lord in care, who is so careful of them: Heavy is the state, and will be the answer of many people, who though they see this care in God to command his Ministers to preach diligently, to care for them, to give them good example, which according to their charge they do, yet they mind nothing, nor are ever the better, by feeding, care or example.

2. For Ministers, they must take heed, that having gotten into this calling, and a living on their backs, they do not think themselves at liberty to do what they will, something or nothing, or but a little, and that when they list, and look for much reverence, obedience, and maintenance, and care not to do their part, and to procure this, and deserve it from the people; but to know that they are as much tied to their duty, and shall be countable to God: Its an easy matter to look for much, but its more worthy of a Minister to perform much: Its a more blessed thing to give then to receive: Let us therefore know we stand charged deeply by our office, and by how much our calling is more excellent, and the trust more that hath been laid upon us, so much the stricter account we must make.

2. That the calling of the Ministry is a very painful calling; The duties here exhorted unto imply the same. Hence it is, that its called a work, a worthy work, a laboring in the Word and Doctrine, yea, its a most high and honorable calling: Hence it is, that Ministers are called Stars, the light of the World, the salt of the Earth, Angels, Ambassadors, such as are employed about the highest things, the Word, Sacraments, Prayer, &c. for the gaining of men's souls, whereas Physicians take care of their bodies, and Lawyers of their Estates; They are appointed of God, as instruments to open the eyes of the blind, and to translate them out of the power of darkness to the power of God, and of children of wrath, to make them the children of God; Here's honor indeed, but not without labor: Their titles of Builders, Husbandmen, Soldiers, Watchmen, Shepherds, &c. do also imply the same: This burden of the Ministry, was after a sort prefigured by the burden of the Ark which was imposed upon the Priests, wherein was the golden Pot with Manna, Aaron's budding Rod, the two Tables of the Covenant, and upon the Ark, the propitiatory overshadowed with the glorious Cherubims: By the Manna, we may understand the Sacraments; By the Rod, Ecclesiastical Discipline; By the budding and fruitfulness of it, their fruitful conversation; By the Tables, the Preaching of the Law; The Propitiatory signified Christ, understood the ministry of reconciliation, committed to the Ministers of God, both in respect of Prayer, and also of Preaching. Again, to Preach painfully, what preparation is required hereto? what Reading, Meditation, Prayer, Labor of the mind, &c? and for the delivery thereof, it spends not only the outward, but the vital parts, and wastes the Spirit, which being hurt, is hardliest holpen. Again, to teach the ignorant, convince the gainsayer, comfort the heavy, admonish the disobedient, exhort them that be in a good way, pray for all, publicly and privately, watch to withstand all the Devils assaults, rebuke the stubborn, have an eye to heretics and deceivers, that creep in to beguile and lead away, especially new converts that be in their first heart of love, persuading them (as some Brownists have out of a proud discontented Spirit) that we are no Church, and that Christ doth not reign among us as King, &c. who will not accouut this a laborious, hard, and difficult task?

1. This rebuketh the common and base opinion of the world, that the Ministers calling is an idle calling, and that they do nothing for their living, and that of all others they might best be spared. A. This is true indeed of those which fleer, but feed not the flock, being mere drones and ciphers, who should not eat, because they labor not, whose account shall be fearful in respect of their idleness, and the taking of wages for which they work not at all: But because some are such, are all so? Is the calling itself an idle calling? have not men souls as well as bodies, and as much need of help for the good of the one as of the other? Is there need of Physicians and Lawyers, and not of Ministers? Hath God ordained any other means whereby men may come to Knowledge, Faith and Repentance? And is there not a labor of the mind as well as of the body? Do the Prince, Counselors, Magistrates, &c. nothing, because they work not with their hands? Their work is great, in foreseeing and preventing dangers, in ordering things well: Its in vain to pump the Ship, or for the Mariners to run up and down the hatches, unless there be one that sits at the helm to guide it aright: And if it be thus painful, then according to our Saviors testimony, The laborer is worthy of his hire; who goeth on warfare at his own charge? Maintenance indeed is the thing the world grudgeth at; they could be as well content with the Sexton, or some base person to read a little for five or ten pounds a year, as a godly Preacher, who (say they) must have such a deal.

2. It rebuketh them that live idly in this calling, evil beasts, slow bellies, mere idols, having eyes, they see not, &c. blind guides: Woe be to them that live at ease in this painful work, it will be turned to endless woe; when the laborers shall rest in Heaven, as having been good and faithful Servants, the evil and unfaithful shall be bound hand and foot, and thrown into utter darkness.

3. It teacheth Parents what children to dedicate to God, for the service of the Ministry, even the best and fittest, not the weak and lame: Herein God is little beholding to them; Abel offered of the best in sacrifice: In this calling there will be use of all the parts and strength of body and mind; whoso taketh notice of this great work, finding his own inability to Study, Preach, &c. through weakness, sickliness, &c. if he have a good conscience, it cannot but be a great grief and trouble to him: And if they intend their sons for the Ministry, let it be with this mind only, even that they may prove painful and profitable laborers herein; there are too many which have carnal aims, that therein they may grow rich, live at their ease as Gentlemen, &c. O woeful Parents, to bring up one to be a drone, a deceiver, a robber, a murderer of souls, a ravening wolf, &c. Better thou hadst brought him up to the basest lawful trade in the world; better thou hadst followed him to the grave being young, for then, though he had gone to Hell, he should not have been the means of many others ruin, to the increase of his damnation.

4. For those that would enter into the Ministry, let them beware what they do, and consider well, and tarry till they have a calling, and let them not intend to live at ease, to follow their pleasures, to gather riches, &c. but let them make their reckoning to prove Laborers, Soldiers, Watchmen, &c. else no coming here. Thus in general.

The elders which are among you, I exhort, &c.] This verse containeth the first Reason of the following Exhortation, which is taken from his own person, being one every way fit to exhort them; namely, 1. An Elder and Minister as well as they (for the name Elder, is of dignity and office here, and not of age) who therefore knew what belonged to his place, and did what he required of them to do. 2. A witness of Christ's sufferings, and so well acquainted with his mind. 3. A partaker of the glory that shall be revealed, who therefore would not exhort you unto anything, whereby either I myself may be deprived hereof, or you hindered from attaining hereunto.

1. In that he an Elder, exhorts them Elders, note, That

Ministers are fittest to teach Ministers, and to judge of their actions. True, people may and ought try our Doctrine, modestly and humbly; they may also dislike, and speak against foul things in our life and conversation, but of things not so apparent, people must not be ready to censure, much less think to teach their Ministers: For the spirits of the prophets are subject to the prophets.

This rebuketh the too much rashness and pride of some this way, ready to control every course of a Minister that is not pleasing to them, yea, their manner of teaching, profanely calling it railing, and that they should have spoke thus and thus; when such dislike any thing in a Minister, it were their wisdom to ask the judgment of some godly Minister, before they censure or give judgment against him.

2. In that he requireth nothing at their hands, but what he himself did, note, That

The most forcible and profitable way of teaching, whether private or public, is, first, to do that in our own persons which we require of others: Jesus did and taught: Parents may not rebuke swearing in their children, and swear themselves: Householders bid their Servants go to Church, and stay at home themselves, having no necessary occasion to keep them from thence: Abraham was circumcised with his Household, Joshua and his Household served God, the Jailor and his Household were baptized: He is not the best Husband that puts over his work to be done by others, saying, Go: but who puts his hand thereto, saying, Go we, &c. He is an ill Captain that bids his Soldiers go fight, himself in the mean time tarrying behind; Its woeful teaching by Ministers that do quite contrary: Shall we not condemn ourselves, while we call for that in another, which we our selves do not observe? Neither is there likelihood that in such a case any will give ear unto us.

3. In that he besseecheth, Note, as his modesty and humility; So that

Peter was no Pope, had no Supremacy; was not Christ's Vicar, as the Pope of Rome affirmeth of him, and challengeth of him by succession: Had it been so, there had been no fitter time wherein to have shown it, then this: Howsoever, what had it been to the Pope, who hath woefully degenerated? He calls himself a Pastor, yet challengeth authority over all the Church, not Kings themselves excepted: He is an hideous Beast and Monster: If he send any commands, its not, I that am a fellow-Minister, and that take pains in the same calling, do beseech you, but he proudly thundereth and threateneth, &c.

A witness of the sufferings of Christ] So be we, its an Article of our Faith, and we look thereby to be saved; but we are witnesses only of that we have heard, he of that he saw; he was with him when he was apprehended, when he was brought before the High Priest, &c. he was a witness by seeing them, preaching them, imitating them. Now in that he urgeth this as a reason to back his Exhortation, we may note,

1. That if we have any Credit, Honor, Favor, Dignity, we ought to improve the same to the benefit of the Church, and furthering of God's cause.

2. That Ministers must use all Spiritual wisdom and skill to persuade unto obedience; as cunning Chapmen, they must use many reasons to persuade Customers to buy their Commodities.

3. That the troubles of God's Ministers are so far from disgracing them, as they honor them, and make their persons and counsel the more to be regarded; for their sufferings are a seal to their Ministry, and show their faithfulness; for those we should respect them the more, not think the worse of them.

And also a partaker of the glory that shall be revealed.] Here note briefly,

1. That we should much regard those and their counsels, whom we see much graced of God, and like to be heirs of glory.

2. That such as are Partners with Christ in suffering, shall also partake with him in glory.

3. That God hath prepared glory for his Saints in Heaven.

4. That a man may come to know in this life, that he shall be partaker of the glory of Heaven; whereof whosoever is as yet ignorant, he must endeavor by all means to make it sure.

Q. How shall we come to know this?

A. If here we partake of grace, we shall hereafter partake of glory; on the contrary, no grace, no glory, Lassure you: This knowledge is that which doth here uphold us amidst our many troubles; it's Mount Nebo, whence we see the Land of Canaan, all the Grapes we have to comfort us in the wilderness of this world.

5. That Faith makes things invisible to be seen, things absent (as the glory here spoken of) to be present: Through this a child of God hath Heaven already in possession; whereinto his Soul shall enter immediately after his death, as his body also being coupled to his Soul on the day of Judgment: He that believeth (saith the Scripture) hath eternal life; and, Whom he justified, them he also glorified.

Verse 2.

Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind.

THe first duty required of Ministers, is laid down in these words,

Feed the flock of God which is among you,] Feed, namely, by preaching the word soundly and diligently; The flock of God, namely, The whole company which is under your charge, which is not yours, but God's, and that whether by creation, as all are, or by redemption, as some are. Which is among you, or dependeth on you for Instruction, Comfort and Direction.

Feed] This implies divers things, as

1. That Ministers must preach the Word of God: Now preaching is an opening of the Scriptures (wherein as many things be dark and hard to be understood, which God hath done in his great wisdom, to stir up unto the search hereof; so there are wholesome instructions to be gathered, which everyone cannot find out) and an applying thereof, for doctrine, conviction, instruction, correction, comfort, &c. this preaching is feeding. This is often required, as Mat. 28. 20. Mark 16. 15. 2 Tim. 4. 1, 2. its the note of a Ministers love to God and Christ Jesus; and the Apostle calls for a woe on himself if he did not preach: This is the Ordinance of God to convert souls, by working Faith and Regeneration, Acts 26. 18. Rom. 10. 14. 1 Cor. 1. 21. & 3. 5. 1 Pet. 1, 23. This is the means to edify and build up, and therefore called the Kingdom of Heaven. This is the ancient Ordinance of God, ever since the people so desired it, Exod. 20. 19. whereof we have examples both in the Old Testament, as of Ezra, &c. and in the New, as of John the Baptist, our Savior Christ, the Apostles, &c. This hath been powerful to this end, and by this was the world subdued, and this God is pleased yet to use.

1. This condemneth the Church of Rome, which maketh a company of Ministers, but not to preach: If they can say Mass, and therein offer Christ (as they say) as a Sacrifice Propitiatory for the quick and the dead, that's enough.

2. It condemneth all among ourselves (whereof there yet remain too many in this Land) that are in the room of Ministers, but feed not, either cannot or will not preach the Word; such are no feeders, but starvers, blind leaders of the blind, Soul-slayers, blood-suckers, yea, worse then Cannibals, as living of the blood of Souls, whereas these live on man's Flesh; David's abstaining from drinking of the water of the well of Bethlehem, for which he longed so much, as being purchased at such a rate, may condemn these men: How can they escape the forementioned woe, 1 Cor. 9? shall they not have the reward of the idle and unprofitable Servant, to be bound hand and foot, &c? Howsoever they are to be reputed as Ministers, and their actions be not nullities, but may be sanctified to the people of God; yet not being sent of God, that is, gifted, and apt to teach, they are no true Ministers of God; neither can they be said to be good men, unless they be good in their special calling: They are indeed in the room of Watchmen, but are blind, and cannot discern the enemy, therefore suffer the people to be surprised; Husbandmen, but have no skill to plow up a fallow ground-heart, to sow, weed, &c. Builders, but cannot tell which way to hew a stick or stone for the Lord's building; Laborers, but take no pains; Soldiers, but rather betray their people to the Enemy, then fight for them: Some of them be good fellows, and set on the great pot, and keep a good house (which yet all do not) and so think all well; but what though they fill men's bellies, if in the mean time they starve their souls? nay, though they live quietly, keep hospitality, make peace among their Neighbors, yet they do not their duty if they Preach not: O that they would give themselves to be feeders, or else take to themselves any other calling, rather then for a little advantage, lose their own and people's souls! what a foolish bargain make they for a little piece of the world, a mite in comparison, to damn both their own and the souls of others?

Object. But they read the word, and is not that sufficient?

Ans. Reading both private and Ministerial, is of great use, but there's no small difference between the same and Preaching; when the Word is only read, people neither understand it, nor have they power or will to apply it to themselves.

Reading is as a rich and costly garment folded up, Preaching when its open and held out by the four Corners: In reading we see it full of Majesty, but when its unfolded by Preaching, we wonder at so much matter in so few words: Reading is as the whole loaf, Preaching as the cutting of it in pieces, where every man hath his portion divided; Its as the cracking of the nut, and finding out the kernel: This difference will appear plainly by comparing the knowledge and practice of those which live under those which are only Readers, with theirs which live under faithful and diligent Preachers.

3. For people, 1. If they have not this feeding at their Ministers hands, they must count themselves grievously wronged, & complain to God, as being ready to starve, and pray earnestly, and complain to them that be in place to right such things, yea, and that much more then if they were wronged in respect of their Temporal Estate: But woeful world! most people care not for this, are well enough content, complain not hereof; If their Ministers do but use them well in their Tythes, they can swallow down anything else, nay, in numbers of places the people like such best; we may know by the Market folks, how the Market goes: Ask of those you meet with as you travel, what Ministers they have; what's their usual Answer? If he be a Reader, We have an honest peaceable man; true, he doth not Preach, but he doth what he can, and we can desire no more of him, &c. but if he be a Preacher, then, We have a troublesome man; some say he is learned, but howsoever he hath troubled us all, we were as quiet as could be till he came, but now there is such finding of faults, and such new orders, as we are even weary of both; and thus they had rather have one that will let them go on snorting in their sins, not reproving them, then a faithful Minister that seeks to pull them out of the fire; pitiful Creatures! If the King should make weekly allowance to a Town, and the under Officers should defraud them of it, would they not complain? God hath appointed the preaching of his Word for the food of souls; This is not distributed by divers, who would seem entrusted herewith, and yet who openeth his mouth in this case? God would have us to be Seers, but the world would have us either to be stark blind, that we should see nothing amiss to reprove in them, or purblind at least, to see nothing but foul sins that stare men in the face; for their pride, covetousness, or neglect of duties, they must not meddle therewith: God would have us cry aloud, and set the Trumpet to our mouth, and rebuke the world of sin, but the world would have us either dumb dogs that should not bark at all, either in hope of a crust, or fear of a blow, or else at least to bark at none, but strange and monstrous sins. 2. If they be fed, they must look to profit thereby; If their Ministers prepare for them good and wholesome food, they also must prepare themselves, and bring a good stomach, and take it in well, by diligent hearing, digesting it by meditation and conference, that they may grow thereby: O woeful people in many places, that have excellent Preachers, and as good feeding as may be, and yet have lean ill-favored and misshapen souls (being inwardly as Pharaoh 's seven kine appeared outwardly) as if they had never had a good meals meat; whence is this? some will not come to Church, where the food is; some come, but presently fall asleep; some have their stomachs so cloyed, that they have no appetite; others put it out like wanton children: These are authors of their own woe, their blood shall be on their own heads, what answer will they make to God, when they shall be called to an account for this? what a grief is this to God's Ministers? when they have made their provision, they are gladest if their guests come, and have good stomachs, that nothing be lost. 3. While their Minister is feeding them carefully, they must be careful to feed him with necessary and convenient maintenance, that he may not be troubled or distracted: If a sitting Hen should go much from her nest to seek for food for herself, the eggs could not but chill: If Ministers should not be maintained, how could they go on in this great work? contrarily, how many purloin from their Ministers? how many endeavor to get their Tythes at an under-rate, &c? Doth their Minister feed them carefully, and should not they allow him to the utmost? should not they be as careful of him, as he is or ought to be of them? how else shall he maintain himself and his family? how else keep hospitality, and be helpful to the poor? how else succor poor Christians, Scholars, and Strangers that resort to him fo • succor? A good Minister had need be a Treasurer helping to so many good uses.

2. That Ministers must preach the Word soundly, they must not give stones instead of bread, for an egg, a Scorpion, for a fish, a Serpent, for food, Poison: Not only they must not teach erroneous Doctrine, but also not brackish and unsavory points, that jar with Scripture, though not in the highest degree: They must not Preach men's inventions and Traditions (what is the chaff to the wheat?) not idle things, frothy stuff, &c. to the discouraging of the good, and heartening of the wicked: This were not to feed the flock, neither are we to follow or embrace any such Doctrine.

3. That Ministers must Preach diligently, in season and out of season, watching every opportunity to do their people good, and that in regard of their manifold wants and great weaknesses.

1. This rebukes them, that having flocks, feed them but seldom, haply once a year, quarterly or monthly Sermons, they think more then enough.

2. It rebukes the woeful backwardness of many people, that howsoever wisdom crieth and lifteth up her voice in the streets, yet for their Oxen and Farms will not intend this Market, count her wares but as dead commodities; How many worthy Ministers have been forced to give over their preaching for want of company, as others to preach to a few? O what lets have without us, besides our own untowardness to call home the uncalled at one time or other, to build up by little and little the good: Alas, even they that have been somewhat forward, are subject to decay, and to become worse again. A Ministers work is not like a Carpenters or Masons, as they leave it, they find it, but he may leave some in a good mind, who yet within a while after are cooled or turned away.

The flock of God] These words are a reason, whereby he enforceth his Exhortation. The people are the Lord's, not ours; all are his by creation, but he hath a company in the world, who are his by another right, namely, of Redemption, as being bought by the precious blood of Christ: O unspeakable price! They must therefore be dear to him, for such things as costs us much, we much set by: If God gave his Sons blood for them, his Spirit to them, and prepareth Heaven for them, then they be dear to him; therefore he will call to a strict account for Souls, not one shall perish, but he will have account how, and by whose default. The King will have account of every of his Subjects (even the meanest) how he comes to his end, so will the Lord of Souls.

1. This teacheth all men to take heed of Souls, they meddle with Jewels, with costly Ware, when they meddle with them: Woful is the state of all unconscionable Patrons, that to encroach a great part of the Livings in their gift, put in of Jeroboam Priests, when the Souls of Congregations were at their mercy to save or destroy them; woeful also is the state of such, whom they thus put in.

2. Let Ministers do their duties, as they that must be called to an account, for their flock be the Lord's, his Sheep, his Lambs, but • ost use them not as if they were the Lord's.

3. This teacheth people to submit themselves to the guidance, direction, teaching and government of their Shepherds, whom God hath set over them: They must be content to be kept within the fold, to be kept from rank places that would rot them, to be kept in bare pasture, to be often dressed, &c. As sheep follow their Shepherds voice, so must God's people the whistle of God's Word by his Ministers.

3. This rebukes numbers which will not be kept in, but stray where they list: These stragglers will fall into the Devils mouth, they will run into the rank rotten places of unlawful profits and pleasures; do what Ministers can, they will not be dressed, &c. Thus thousands die of the rot, and of other deadly diseases, notwithstanding all the care of the most diligent Shepherds; these be none of Christ's sheep, his follow the mouth of his under-Shepherds, and lose nothing by it, as who shall have eternal life; but these be Goats, and its easy to know their place, where it will be, even on the left hand, to hear their doleful doom.

Again, By Flock, the whole company that is under a Ministers charge being to be understood, thus much may be noted, that

A Minister must have regard to all his people, even to the meanest, from the one end of the Church to the other: No Shepherd will willingly lose the least sheep of his fold; and good Husbands and Housewives do not only look to their Silver Vessels, but to those of Brass, Pewter, Stone, Wood; so must we take care of all, look to all.

1. This rebukes those Ministers which preach so loftily, and in divers tongues, and after such a fashion, as is quite beyond the reach of most, and only apply themselves to a few of the chief, rather in ostentation seeking themselves, then God's glory, or the people's souls: It were unreasonable for a Minister to preach, if his voice could not be heard of the one half, so is it to be heard, if not understood; five words are better being understood, then many in an unknown tongue. A Ministers glory is to stoop to the capacity of the meanest; what's the end of preaching, but that people may understand and be affected? have not the poor souls as well as the chief? yea, it may be they are most dear to God, for the poor receive the Gospel.

2. This teacheth all to give ear and yield obedience to the Word; This must the poor do, this also the rich: But O the woeful carelessness of the one, contempt of the other! for the poor, they sit at the lower end, and regard nothing, come but seldom, and think their poverty excuseth them, which should indeed provoke them more unto obedience; They live as if they had no souls, all for the belly and back, but regard no good thing universally; for the rich, they think their greatness may excuse them, and that this subjection doth not become their place and rank, whereas the more riches, the more greatness, &c. they should be the more obedient.

Which is among you,] Or dependeth upon you. Here note,

1. That its God's mind, that every particular Congregation should have a several Pastor over them, and so did the Apostles take order in their times.

2. That a Minster must attend to that charge over which the Holy Ghost hath made him overseer; He is not bound to other flocks, but to his own; not but that one Minister may help another in case of special need, not neglecting his own, but his main care must be for his own.

1. This rebuketh those that lying in Universities, Cities, or great men's Houses, regard not the people that depend on them; Their people depend on them for instruction, comfort, direction, &c. and their lips should preserve knowledge, now if they be dry Nurses, Wells without water, they do but deceive their people, their people trust to a broken reed.

2. People must respect those Ministers which are set over them; If their gifts be competent, and they teach them the truth, they must not dishonor them, but pray for them, hearten them, frequent their Sermons, &c. As Ministers must attend their own people, so people must attend their own Ministers; even a Minister that is sincere and careful, though of meaner gifts, may yet be fitter to do good in his own place then a stranger, because he knows their state and condition best, and we may also look for God's blessing on the labors of such: As poor folks Children with their plain and slender diet, are yet as lusty, well liking, strong and comely, as they that are rich, having all abundance and variety: Men must not say, I can edify better by another, or I cannot edify by him, they must labor to edify, and God will give a blessing; If at other times other helps are offered, people are to embrace them, and be thankful for them, but without contempt of their own Minister.

Taking the oversight thereof,] Another duty of the Ministers of God: Its not enough to preach, yea soundly and diligently, but they must besides take a particular view and oversight of their flock, marking and looking into (by themselves and others) the conversation and behavior of their people, and applying themselves to them accordingly in admonition, exhortation, comfort: As Watchmen, they must continually look to prevent, descry, and disapoint the Enemy: As Nurses, they must not only feed their Children, but have also a careful eye over them; should they leave them, they might peradventure go together by the ears, scratch one another, fall into the fire, wander out, fall into the water, &c. No, they must have continual work with them; as to take them up, being fallen; wash them, being soul; chide and part them, when they wrangle and fight: As Shepherds, they must not only drive or lead out their Sheep to Pasture, but view and mark them at going out and coming into the Fold, having also all day long their eyes on them, fetching home those that wander, binding up those that are hurt, &c. If a Minister know any of his people riotous or profane, he must rebuke them; If any out of the way, admonish them; he must hearten them that be in a good course to go on still, and must comfort them that languish under their sins, temptations and fears; in a word, deal with everyone as the cause requireth: As they say of a Beggar, he is never out of his way; so its true of a Minister in his own Parish, he is never out of his way, but wheresoever he goeth, there is some work, and whomsoever he meeteth with, he hath something to say to him: If he be a riotous son, a disobedient servant, an idle person, one that comes not to Church, or that behaves himself rudely therein, there's occasion offered to rebuke and admonish: But if it be some zealous Christian, or some beginning to wax faint, or some in affliction, there's occasion offered to exhort and comfort: The like may be said when he goes to see or sit with any of his people, whether poor or rich, and amongst those he may find some staggering in judgment, ready to be seduced by Brownists, Papists, Anabaptists, &c. whom he must have an eye to: Thus he may help his public Ministry: Thus prevent and remedy many things amiss; Thus their people's consciences cannot but be convinced, whereas what is spoken in the public Ministry, many take not to themselves: Thus Ministers shall know the better how to Preach aptly, according to their people's necessities, who else shall but preach generally and uncertainly: his Ministry is also the more like to prevail, when he comes home close to the people's hearts, and toucheth their very faults; thus also shall he know the better whom to admit to the Sacrament: All the discommodity is, that having rebuked or admonished men of any faults in private, and coming to reprove such things in public, they think he points at them, and galls them, and so they stomach him, and cannot away with him; but its only thus with some few proud persons, or rich men, who therefore must have the less said to them in private, and that they shall get by their frowardness.

1. This rebukes those Ministers that be absent from their people usually or continually: How can these take care of them, that come not at them above once in a Quarter, except they could indent with the Devil, never to trouble their people, or tempt them in their absence, or tell them when he would be busy with them, &c. If they say they care for them by another, so they shall go to Heaven by another, but be in danger to go to Hell in their own persons. Besides, either he is fit to care for them (and then why hath he not the wages that doth the work?) or he is not fit, and then how will they answer that to God?

2. It rebukes those also that living among their people, yet care not thus, but think themselves discharged that they meet them at Church on the Sabbath, and then preach them a Sermon, whereas all the week after they consider not of them, nay, scarce visit the sick, but either are so entangled with cares and businesses of the world, that they cannot, or so addicted to their pleasures, that they will not mind this; Thus they are less fit for Preaching, do the less good, and receive all at a venture to the Sacrament, which is a fearful thing.

3. As people must be careful for their Ministers (who had need of no worldly care hanging on them) that they may attend on their care of them; so they must be willing that their Ministers have a care of them, and deal privately with them and theirs.

This many cannot away with, but would that the Minister should content himself with seeing them at Church, but not to look into their behavior in their Families, or to pry into their lives, or deal privately or particularly; who yet if they have a shepherd, look that he should diligently tend their sheep all day, and look to them particularly, as well as feed them; they should be glad when the Minister will come to their Houses, and sit with them, conferring with them and theirs of heavenly things, &c. But if they should know when he would come, they would be sure to be out of the way; this is a sign of an ill conscience, that they cannot abide the trial, and (which is worse) of a bad heart that is not willing to mend.

But there's another extremity, when people will expect too much at the Ministers hands, as to visit them at their houses more often then the largeness of the place, and his strength and time will permit, which though it be a good fault and a rare, & therefore to be much born with (for there is nothing more comely in the world, then to see Ministers delight in their people's company, and people in theirs, and thereupon to be much together) yet it must be done as it may stand with the public; There must be convenient time to Preach, that we may not come unpreparedly; and if a Minister Preach also on the week days, he cannot have much time for private, especially in a great and wide Parish.

Not by constraint but willingly,] Now for the manner; A Minister is not to perform the forementioned duties by constraint (as for fear of God's wrath, men's Laws or shame, &c.) but willingly: To do by constraint is base and servile, what any doth thus, they do but homely, no better then needs must; and besides, what hope of God's blessing can they expect upon such work? God loves a willing heart, and a cheerful doer: There's a constraint that is good, whereof the Apostle writeth to the Corinthians, The love of Christ hath constrained me, &c. namely, because Christ hath pardoned my sins, died for me, hath called me to this high and holy calling, to be his Ambassador to his people, hath entrusted me with the souls of his People, &c. I will therefore in all and every these respects▪ do my duty in the most faithful and careful manner that I can, neither can I do otherwise; other constraint is base: A man cannot endure his Servant should thus do his work, much less the Lord, who hath no need of any man; and if one do it not, he can set up another at his pleasure.

1. This rebukes those that never Preach, but so often as they are bound by Law, once a month, or once a quarter, as also those who for avoiding the shame of dumb idols, step up and do a little, but like hirelings, who have no love to their work, are at it in body, their minds being far therefrom.

2. It may persuade all Ministers to readiness and willingness in our duty private and public, when we find any loathness to our study, and drowsiness therein; lets think what an honorable Calling ours is, and that whereas others are employed on earthly things: ours is in the Scriptures, searching in the rich Treasures of the Word, and dealing altogether in Spiritual and Holy things; and again, what a trust is laid up with us, and what weight lieth upon us, and what a reward remaineth for us; we serve a good Master, in an excellent work, in the assurance of most rich wages.

3. People must learn also to do their duty, not by constraint but willingly; Thus must they reverence their Ministers, hear them, obey their Ministry, allow them maintenance; but how grudgingly do most pay their Tythes, which is for want of finding good by the Word; They should so take part of the Ministers Spiritual things, as they may put themselves into his debt, and see cause to allow him means: O suffer not any of the tenth part to cleave to your fingers, neither seek to enrich yourselves hereby, but by the remaining nine parts: whoso think to enrich themselves by working on the Lord's day, or keeping back their Tythes, deceive themselves, they shall not prosper: Be the Minister good or bad, give him willingly all the Law gives him; If he do not his duty, he shall answer for it: Be not you Trespassers also, stoppage is no payment; but if he be a sufficient and painful Minister, your custom will not privilege you from paying him his due by God's appointment, you must give him his due to the utmost, and he is worthy of it: But O the woeful covetousness and corruption of men in this behalf! They think anything enough for a Minister, though it be but from hand to mouth, whereas they look to increase themselves, and think their Trade bad, and themselves ill Husbands, if they leave not store to their Posterity.

Not of filthy lucre, but of a ready mind,] Its not enough to do our duty willingly, for so we may do for filthy lucre and gain, but it must be of a ready mind, even the love of God, and zeal of his glory, and the care of the people's Salvation, and winning them to God; It were a base thing that lucre should set us on work, or anything else, but those high and holy ends.

Obj. None would preach but for their maintenance, they look for it.

Sol. Suppose it to be so, yet many preach, and have not half the maintenance they spend where they live, but either spend of that little God gave them by their friends, or else rob other Churches (as the Apostle speaketh) to preach to them: but its one thing to be set on work for gain, and another to expect an honest and necessary mainteinance, which is a necessary help to the doing of the duty, and without which it cannot be well done; It comes in, I say, by the by, as a necessary help to the duty, not as the end that sets on work thereto: And its God's Ordinance, that they that preach the Gospel should be maintained thereby; yea, if a man had maintenance of his own, he were not bound in these days, and among an able people to preach of his own cost, but might expect the recompense of his labors, and ye • do not this duty for filthy lucre.

1. This rebuketh those that heap living upon living, that they may live wealthily and at ease, doing little of the work, and taking small care of their calling.

2. Those which do no good in their places (who yet are very cunning to gather in their commodities, and to make as much of their people's as they can) but follow Farming and Lawing, as if they were mere Farmers, Grasiers, or Attorneys; they eat the fat, and clothe themselves with the fleece, but do not at all regard their people's good.

3. Such vagabond and vagrant rogues that go up and down with a set Sermon or two which they have got by heart, and coming into by places, offer themselves to Preach, falling in the end of their Sermons to make known their necessities, by reason of great losses, as by fire, or the like, all being notorious lies; These be notorious rogues, fitter for the Whipping-post then any place else: O but you disgrace that calling! No, I speak against these scabs and scurfs that disgrace it, for some of those were never in the Ministry, but boldly have taken this course without calling or warrant; some it may be have been in the Ministry, but for their base and detestable behavior, have been cast out, and now take this course; Those are notorious drunkards, Gamesters, Whoremasters, as hath been proved.

4. Such as desire to preach at many Funerals, and there for a little see set their tongues and consciences to sale, in saying they care not what, sometimes without, sometimes against their knowledge.

5. Such as having a great man in their Parish, dare not displease him by preaching the truth, but double and faulter, serving their turn for advantage.

O that we would set God's glory and our people's good before our eyes, as the mark whereat we are to aim; covetousness is a base sin in any, but chiefly in a Minister: How shall he teach others to depend on God, or teach the Doctrine of God's providence, that is himself perplexed with worldly cares? how can he preach against covetousness in others, who is himself covetous?

6. For People, they must not reverence and make much of their Ministers, for filthy lucre, and because they let them good penyworths, but for their Office, Gifts and Care. Note we further, that

As we are to do good duties after a right manner, as in hearing with an honest heart, praying, with lifting up pure hands, without wrath or doubting, receiving the Sacrament after due preparation, &c. (else how glorious soever the outside be, they are abomination in God's sight, and increase our condemnation; So we must particularly do the same with a willing heart; so were the offerings of the people towards the building of the Tabernacle and Temple: All our duties to God, his Ministers, the poor, all works of mercy, &c. must be thus done.

Again, that no man ought to do the duties of his calling, or go to his work merely for gain, so that if it were not for it, he would not follow his calling: These be servants and drudges to Mammon, so do Heathens and Turks, but Christians ought to go to their work, because God hath so appointed, and for the good of the Church and Commonwealth, his gain must come in on the by, as it shall please God to send it; but we ought to follow our calling, as the means God hath appointed to keep us from idleness, and to humble us thereby, and we might be instruments of the common good.

No doubt most men offend God greatly this way, yea, good Christians go not to their work in Faith, as they ought, nor so single-heartedly as they should, but are carried along by profit; therefore some when they cannot increase as they have and would, then give over their callings, and live idelly of the sweat of other men's brows, by Usury, &c. most never regard the common good, but their own private advantage.

Filthy lucre,] Not that all gain (for so lucre signifieth) is evil or filthy, yet so he calls gain, to show us, that most of the gain of the world is filthy gain; though to the most of the world, all is fish that comes to net, and gotten by hook or crook, right or wrong is cleanly enough, though never so filthy: Indeed, hungry dogs will eat dirty things, and draff is good enough for swine; we must learn to keep ourselves clear of filthy lucre.

What is filthy lucre? whatsoever is got basely by the neglecting any good duty towards God, our souls, our families, our brethren, is filthy gain; So whatsoever is gotten by any unlawful means, gain gotten by the breach of any of God's commandments, as by society, and conversing familiarly with Idolaters against the second Commandment; so all gain gotten by oaths, charms, &c. all gain gotten by travel or working, or bargaining on the Lord's day; all gain gotten by defrauding the Prince of his Taxes and Customs, or Ministers of their Tythes and Dues; all gain accruing by oppression, withholding Corn from the poor, upon forfeitures, &c. all gain gotten by Whoredom on the woman's part, or on the man's by winking thereat, so all of gain gotten by any kind of fraud or deceit, as by bribery, gaming, and the like: So by selling things not useful, as Cards and Dice, or things not sellable, as Church livings, or things naught or mixed, or at unreasonable rates, or by false weights and measures; so in buying, taking hold of the necessity of a poor man; so in borrowing, not paying, whereof those subtle and wicked bankrupts are guilty, which break to enrich themselves; so lending upon usury, to the poor especially, letting racked Rents; so in doing work, but not truly, or not at all, and yet taking the wages, whereof many Ministers are guilty; so in not paying wages, whereof not a few rich are guilty; so in Partnership, all unjust and unright gain by secret fraud or open violence; so all gain, by lying, and dissembling, and falsehood, the common course of gaining in the world; so of Lawyers, pleading and setting a face upon bad and foul unjust matters for their fees, &c.

Do we examine our gain which we have had: If it be filthy lucre, confess, repent, and cry to God for mercy, and restore, else look for God's vengeance, God will pursue it in themselves, and curse it that it will not abide to their posterity; and besides, they shall have no part with God: And then what shall it have profited them to have won the world, with the loss of their souls? yea, the time will come, either in the torment of their conscience in this world, or else at the day of fearful account, when they will be as glad to be rid of it again, as ever Judas was of his thirty pieces; he thought if he could get money, he were made, but when he had it, he was never so ill in his life as then: So was it with Achan, Gehazi, Ananias and Sapphira, &c. And for the time to come, let's beware lest any filthy lucre cleave to our fingers. Note further, That

Lightly the Scripture speaks not of riches, but with some checks; If but two words, one of them is to take off our minds therefrom, as uncertain riches, deceiveable riches, unrighteous Mammon; Its hard for a rich man to enter into the Kingdom of Heaven, and here filthy lucre: This is, that we should not set our hearts too much on them (whereunto we are very prone) but taking heed of covetousness, neither too greedily desire them, nor be insatiable in our desires, nor too sparing from ourselves and families, nor niggardly to good and holy duties, nor having them, to set too much by them, or put our confidence in them, or be too much cast down in the loss of them, &c.

To this end, 1. Consider, That covetousness is idolatry, and so a most hanious sin, withdraws our heart from God, is the root of all evil, will make a man break any Covenant; the bane of godliness, [ 1] a throne that chokes the seed of the Word. 2. That our life stands [ 2] not in them, much less our happiness; yea, that they are changeable, [ 3] and which even Reprobates have in great abundance. 3. Seek after the favor of God and assurance of Salvation, and lay up a treasure in Heaven, and this will stay your stomach for these things: This hunger will starve the other hunger, when we have assurance of Salvation, it will stay us, as a man that hath well broke his fast, hath no great haste to his dinner; Heaven will fill the heart, the world cannot.

Obj. Why then are many Christians covetous?

Ans. Its not their goodness; If they had more faith, they would be less careful of the world, but if these be so, being assured of Heaven, [ 4] what would they be, if they had no assurance thereof? 4. We must follow our Calling diligently, and cast ourselves upon God, believing his promise; He will not fail us, neither forsake us.

Obj. But the world is hard, we must therefore follow it earnestly, which if we should not do, we should leave but little for our posterity.

Answ. If we have faith to depend upon God, he will give us by our lawful and moderate seeking, that blessing that shall be best and sufficient both for us and ours, and shall continue longer with our Posterity, then more gotten greedily.

Verse 3.

Neither as being Lord's over God's heritage, but being ensamples to the flock.

NOw followeth the third duty of the Minister, namely, to give good example of an holy life to his people; where pride is forbidden, they must not rigorously, cruelly, or over imperiously rule them: speak we first of that which is prohibited, then of that which is enjoined.

That which is forbid Ministers, is pride and lordly carriage of themselves; whereunto a reason is annexed, even because the people be God's heritage and portion.

Neither as being Lord's,] Here note,

1. That Ministers must not exercise civil authority and temporal power over their people, but use a spiritual rule over them, by teaching them, and denouncing the judgments of God against them that do evil, and ruling them by the Word of God, and by spiritual censures to correct the stubborn and disobedient: Our Savior Christ's (our Masters) kingdom was not of this world, and so not ours: He would not be a Judge or Divider between two at variance about their inheritance; Magistrates must rule by the Sword, and we by the Word; they by the Temporal Sword, we by the Spiritual; we must teach the people, exhort, persuade, and commend men to God, and pray for them; and if any be obstinate, to admonish them more seriously; and if they reform not, to debar them from the Sacraments; yea, if they have committed any notorious sin, and live without repentance, to cast them out of the Church, and deliver them up to Satan: These be more weighty and fearful censures, being rightly performed, then any bodily punishment; we must leave other things to the Magistrate, whose power is of God to rule with the material Sword: Thus did our Savior Christ, only once, as he was the King of his Church, and not as a Minister of the Gospel, he whipt out the buyers and sellers out of the temple: So the Apostles exercised no other but Spiritual authority, except Peter by special and extraordinary direction, on Ananias and Sapphira, and Paul on Elimas the Sorcerer; In those times God shown extraordinary works and miracles for the confirmation of the Gospel, which we need not now: And this was not usual, for then they could not have served Demetrius, Tertullus, with all their Enemies thus.

A Reason hereof may be this, one calling is sufficient for one man; As the Magistrate must not encroach upon the Ministers office (as Uzzah did) either a private man to expound the Scripture and administer the Sacraments; so must not Ministers on theirs: The action of Phineas was extraordinary, and so no fit president.

1. This rebukes the notorious usurpation of the Pope of Rome, who not only challengeth to be the Head of the whole Church, and to have Supremacy over the same, but also Temporal Jurisdiction over Princes and Potentates, to set up and cast down whom he pleaseth, to set them together by the ears, to impose Taxes on them, to exempt their Subjects from their Allegiance, &c. But upon what ground doth he challenge this Supremacy? from Peter, whose Successor he alledgeth himself to be: But he is quite fallen from the Faith and Doctrine of Peter, and if he did succeed him aright, yet could he have no such authority, for Peter himself had no such thing, neither do any places of Scripture (used to this purpose) prove any such thing, much less had Peter and Civil Jurisdiction over Princes and People, which the Pope also challengeth from him: But of this heretofore, only let us know that our Christian King, and all other Kings in their several Dominions are Supreme Governors, and that the Pope hath no authority to meddle with them; all that hold otherwise (as all right Papists do) are Traitors in heart at least, and can be no good Subjects; let's pray that all other Kings may shake off his yoke, both in Spiritual and Temporal things, and stoop to Christ's yoke: And let us know that God hath given no Civil authority to Ministers to rule the people by, what Princes in their savor may bestow upon them, and what they may lawfully receive from them, and enjoy and exercise: I mean not now to discuss, neither indeed can it be well decided; this we are sure, that there is no more weighty part of any Ministers duty, nor none like unto it, then to Preach the Word of God, about which the Pope with his Popelings have no mind to take pains; Those that have been godly Bishops have exercised themselves diligently in the same.

2. It condemns the lawless freedom of the whole Popish rabble from the Civil Magistrate, which is wicked; for though our Ministry be above Magistrates, and all, even Princes are to be subject thereunto, and our duty is to discharge our duty in rebuking sin in all, yet as we be Citizens, so we are under the Magistrate, and he hath power to punish faults in Ministers, as well as of any other.

2. That Ministers must not carry themselves proudly, highly, and disdainfully, accounting of others as a company of Clowns and simple fellows, but account them the people of God, and such as they must care for, serve and attend in all painfulness, for the Salvation of their souls, carrying themselves so lovingly and amiably, as that the meanest may be bold in good sort to speak unto them. Nor

3. Must a Minister rule them rigorously and with violence, and subdue them with suits or strong hand, God cannot away with such Shepherds: Neither will any rule more Tyrannously over people, then those that take least pains to seed them, but they must win men by the Word: If any be obstinate, they must deal more roundly with them, yet still after a Spiritual manner, and no carnal kind of violence, which is not so fit for a Minister, nor so like to do good; if they be unbridled and unruly, let the Magistrate deal with them: A Minister must be kind to those that have any good; they that be not as he would have them, yet must not be cast off, but wait with patience, showing all good desire of winning them; for though a Minister is over the people, yet not so as that he may do with them what he list, but as God requires: So is the Father over the Children, yet must not he provoke them to anger; and Husbands are over their Wives, yet must not they be bitter to them: The Minister is over the people, as a Shepherd over his sheep, he must feed them, catch them with his hook, see what they ayl, dress them, bind their legs being unruly, if they range out, fetch them in, if they come not at his whistle, set his dog at them to scare them, but he must not pend them up all the day and starve them, break their legs or their backs, worry them with his dog, sell or change them away, &c. The Minister is over the people, as the Nurse over the Child committed to her, namely, to feed it, tend it, and take pains about it, but not to hurt, maim, starve it.

1. This rebukes the contrary in some Ministers, who because they are over the people, therefore (like some young Husbands, that having married before they were wise, misuse their wives because they be their heads) carry themselves haughtily, what are they but a company of Clowns, Swains, a company of simple fellows? what are they? They are those you are appointed to tend, and such as you must give an account of to God, such as may belong to God as well as you, haply rather then you; Members of Christ, as dearly bought as you, and Heirs of Heaven, such as must put a Crown upon your head at the last day, such as maintain you of their labors, that you may attend their souls; you must win them by the Word, by public and private persuasions, by a good life, and not by a strong hand, by suing them at Law, and contending with them.

2. If Ministers must not Lord it over the people, then much less people over them; a Minister hath some color, they none: To set light by him, to check or control him, to insult over him, use him at their pleasure, because they have purses, &c. is wicked; what is he, will they say? he is but a Minister, a Parson, a Priest, &c. what is he but a Minister? Is that a disgrace to him? Is that a base Calling? Is there any more high and honorable? what is he? He is the man you must depend on for the means of your Salvation, by whose Ministry you must be pulled our of the jaws of the Devil, and power of sin, and converted to God; Its he that hath power to bind or loose you, and as he doth, so shall it be done in Heaven; he hath power to open the door or shut it against you, as he seeth your behavior: To the good that be converted, he is their Spiritual Father, to whom they owe more then to their Natural Father, of the one they had a being, of the other a well-being; of the one born into the world, a man, and a child of wrath; of the other born again into the Church, a child of grace; To these also a Nurse to cherish them, confirm, strengthen, and comfort them, and an helper of their faith to the Kingdom of Heaven: But for the wicked, he hath power to shut them out as dogs, from partaking the Children's bread, yea, to deliver them up to Satan, if they deserve it; therefore say not, who is he? or what is he? For he that despiseth them, despiseth Christ himself: Touch not my Prophets, and do mine anointed no harm: He hath rebuked Kings, and the greatest for their sakes; nay, even the least (as those Children that mocked the Prophet) have not scaped free, yea, to misuse them in body, goods, or name, and offer them indignity, is the ready means to provoke the Lord to wrath and indignation.

Over God's heritage,] A reason against Lordly and Tyrannous dealing, People be God's Heritage: The word signifies elsewhere a lot, because Heritage used to be divided by lot: The word is of the plural number, whereby is meant particular Congregations, over which God appointeth particular Ministers, as being parts of the Heritage of God, which is the whole Church of God in Heaven and Earth, and every particular Congregation is a part of it, and as a Farm or Manor committed to a Spiritual Husbandman, to yield the Lord the fruit thereof.

The word here used, the Papists apply only to Ministers, but improperly; for the people also be the Lord's lot, portion, and the rod of his inheritance, though indeed Levi was God's part in a special manner, set aside for God's service in his Temple, yet then and now all God's Church are his Heritage.

The people is the Lord's Heritage; He hath bought his Church at a dear rate, he plants it, waters it, and hedgeth the same in.

1. This rebuketh those Ministers, that use them at their pleasure, kill them, sell them, misuse them, &c. but they shall be countable to God for them, as Jacob to Laban for those sheep that were lost or torn: We must use them as God's Sheep, husbanding God's Heritage carefully, that it may yield fruit in abundance to the owner the Lord; we must not use them as we list, but as we will answer for every sheep: They be dear to God, and he will have account of every sheep in our fold; we should be thankful to God, that hath trusted us with such a jewel, as a part of his Heritage, and therefore be faithful to him and them.

2. If People be God's Heritage, and every Congregation as a particular Farm, they must look they yield fruit, that God may take delight therein, and may say, Its the fruitfullest Farm that I have within a great way, I have more obedience yielded to my Word, my Sabbaths better kept, my Sacraments better resorted to, Families better instructed and governed in that Town, then in many others, more love, mercy, zeal, &c. As an Husbandman that hath a rich piece of ground, and which bears a great crop, he will delight to be much in it, looking on it, walking about it, looking that no damage come to it, &c. but if it prove barren, he cares not for coming at it; So where theirs a fruitful piece of ground to the Lord, he will delight in it, boast of it, bless it, fence it, and continue his favor to it, and to their posterity after them, they paying the rent of the Gospel, and fruit which is the obedience thereof, and outward mercies as he seeth best, &c. But in Towns where there is no fruit, no obedience yielded, no Prayer, no regard of Sabbaths or Sacraments; but on the contrary, Profaneness, Swearing, Sabbath-breaking, Contention, Whoredom, Drunkenness, &c. God will take no pleasure in such a Farm, but if it hath had a good Husbandman, will take him away, and put it over into the hands of some hireling or base person, good enough for such a place.

But being ensamples to the flock,] Now of the duty exhorted unto, which is the third and last; the two former are not enough, to those this must be added; Though it may be said, Better Preach well and live naughtily, then live jollily well, and preach not, or altogether without edification, yet indeed, both ought to go together.

Ministers must not only teach well, but also do the same, be patterns unto their people, go before them in practice; they must not be like Statues in a high-way, like Noah's builders which framed the Ark, but were not saved therein, or like the Scribes and Pharisees; which laid heavy burdens on others, which they themselves would not touch.

This was signified under the Law, none that were to minister before the Lord, were to be deformed: Our Savior both taught and did, Ministers must be as shining Lights, they must be unrebukeable; as people must join doing with hearing, so must Ministers doing with Preaching.

Reasons. 1. Hereby it shall appear that they mean in good earnest, and require nothing of others, but that whereunto they themselves are [ 1] willing to yield. 2. Hereby Atheists will be put to silence, whose [ 2] usual speech is after this manner, Tush, if there were any such matter to be feared, as they talk of, would not they live otherwise; but there's no such thing, they must say something in place, to scare the people and keep them in awe: The common sort of ignorant and careless people profit not by preaching, as long as the Preachers life is contrary to his Doctrine; as who go more by seeing, then by hearing. If a man should speak as an Angel, and not live thereafter (such is their weakness) they would not regard him, yea, in the better sort, it doth greatly abate the edge of all they hear; yet doth not the power of the Word, and efficacy of the Sacraments, depend on the lives of the Ministers, but whether they be good or bad, sitting in Moses Chair, they are to be followed and obeyed in those things which they teach truly. 3. Hereby they shall procure themselves a good degree and great [ 3] liberty, and boldness in their Ministry, whereas otherwise, it's not possible but that their ill consciences must stop their mouths: How can they rebuke sin zealously, they themselves being addicted unto those very sins which they would reprove? If they do, will it not be replied, Physician, heal thyself? 4. Ministers have such a Calling, [ 4] as that whilst others are busied about worldly things most part of their time, theirs lies in the study of the Scriptures, and about holy and Spiritual things, whereby they may daily be further and further built up. 5. Its the way to do most good, when the one is seconded [ 5] by the other, holy Preaching with an holy life, else there's a very ill harmony, when upon both good is not done, people are left without excuse. 6. The Devil labors to stain Ministers lives, as knowing that [ 6] hereby their Doctrine becometh for the most part ineffectual; Therefore he labors by all means to bring in ill livers into the Ministry, neither cares he what their gifts be, so their lives be stained; or else he labors with those that be in, to pervert them one way or other, by looseness, riot, &c. or get them to be covetous, &c. If he cannot prevail in those, then in some lesser things, as in their apparel, the government of their Families, and the like; If he cannot do thus much, yet will he rather play at some small game then sit out, he will then raise up false reports of godly Ministers, which he knows will be listened unto, and do some hurt.

1. For Ministers. 1. They must live among their people, else how can they give them good example, and so win them? 2. They must look exceeding warily to their lives, yea, to their Wives and Children's behavior; we must watch over our own hearts, bridle and beat down our corruptions, avoid all appearance of evil, all the least occasion of evil, for a mote in us will be counted a beam, and do more hurt then a beam in another; yea, we must not only beware in things evil, but even abridge ourselves in lawful things, of something we might do, and that for the people's weakness, as of our lawful recreation or refreshing, so that we wrong not ourselves too much herein, and in the matter of the maintenance, seeking our own, or providing something for Wife and Posterity, which we might and ought to do, yet we must forbear somewhat for the people's weakness, who are ready to think a man covetous, if he hath anything more then from hand to mouth, or looks to save anything, as they do for theirs: And yet people must here again be admonished, that they stand not too much upon their Ministers life, but look to his Ministry, and labor to profit by it; the Word of God is holy, and ought to be of power with us, whatsoever the life of the Minister be. But alas, how many Ministers be as bad as the worst in the Parish, as ready to run to the Alehouse, to play on the Lord's-day, to be Gusters, Swearers, unclean Persons, Usurers, what not? O we ought to bewail the state of the Land in this behalf! Such with Eli 's Sons, make the people loath the Sacrifice of God: They pollute the holy things of God, what answer shall they be able and to make? even out of their own mouths they shall be condemned, as who having often preached others, yet have hated to be reformed.

2. For People. 1. If Ministers must give good example, then must people imitate and follow the same, for even to this end also are Ministers enjoined to live well; our Savior saith, Learn of me, &c. the Apostle Paul, Be ye followers of me, &c. But 2. There be some that will either be catching at somewhat to keep themselves in their old course, or if they can find no just ground, then will they say, he is an honest man indeed, and there is all, but for following his example, they mind no such matter; some again will bear with themselves in pride, vanity, ignorance, why? what, we be no Ministers, therefore need not be so holy; we are beholding to them, that they think we should be holy, but so must they too (else woe unto them) especially after so long teaching: Some will be prying into a good Ministers life, and if they can see or hear by any that he hath any infirmity (which yet haply is not so) they judge amiss thereof; nay, though it be his burden, and he labors against it, yet this shall be sufficient for some proud profane men to set light by all his Ministry (which is approved and powerful to many others) and by all the rest of his godly conversation: what, do these think to have a Minister perfect without infirmity? none ever was; Elias (as St. James saith) was a man subject to the like infirmities that we are; Paul and Barnabas also were stired up the one against the other; Samuel, Eli, & the rest, were not with out their own frailties: Some Ministers are a little too fine, some a little too worldly, others somewhat too quick and hasty, &c. But will this discharge people from regarding and profiting by their Ministry and example: This is not spoken that any Minister should bear with himself in any weakness, but for them that hereupon think they may cast off the regard of him and his Ministry, saying, What are they, or what is he? he is a man, and hath infirmities as well as others: But as Noah condemned the world by making the Ark, so shall their Doctrine you, if ye amend not thereby: If you be so sharp sighted, that you can spy what infirmity is in your Minister, then look you follow all the other good things you observe in him, and shun that, but they will do thus with a Minister, yet will nourish many gross things in themselves: Oh, if Ministers were like the Angels, perfect, and could do miracles, and heal their sick, and live (as Moses did, forty days) continually without meat, then they would like well of them; but seeing they must have maintenance, and can do nothing but Preach to them, and Pray for them, and go before them in a good example, and have infirmities, they make no reckoning of them, but such show themselves carnal and foolish; even such Ministers must be such as must save us, and no other.

Verse 4.

And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

THe last Reason taken from the commodity, and happy event, and rich reward that will be to all that shall thus faithfully discharge their duties, wherein the Apostle doth, like the Devil with our Savior Christ, though to a better, yea, contrary, and leaves the Reason from profit till the last, as likely to be of most force.

And when the chief Shepherd shall appear,] Jesus Christ is meant by the chief Shepherd; He is that good Shepherd, the Shepherd of Shepherds, the great Shepherd of his people; we be Shepherds also, but inferior to him.

He is worthily so called, 1. Because the sheep be his, not ours, he [ 1] is the owner of them, and they cost him full dearly; for us, we are but set to tend and feed them. 2. He appoints us under him, and gives [ 2] us gifts to feed and direct them; He sets us on work. 3. Its he that gathers and keeps the sheep, and heals them; we indeed use the means, [ 3] but its he that gives the blessing; we cannot change a goat into a sheep, nor force one home from straying, but he persuades their hearts, he gives the increase. 4. Its he to whom we must give our account, and [ 4] who pays us our wages: for, as for the present maintenance we have, its not answerable to the work we do; the world think it too much, but Christ will pay us after another fashion. 5. He is over all the [ 5] flock in all places and countries, we only are over handfuls and parcels of this great flock, which yet are called flocks, but nothing to the whole.

1. This condemneth that notable usurpation of the Pope of Rome, who arrogateth unto himself, that he is the chief Pastor and Arch-Shepherd over all the Church: But there is no other chief one but Christ on Earth, who is present with his Church to the worlds end: A Shepherd; a devouring wolf he is, that destroys all souls; A Feeder; he poisons the people by the dung-hill dirt of false Doctrine, and his own Traditions, he feeds all for the Devil, but brings none to Christ to be sure.

2. It teacheth us that are Ministers to look to our Calling by the chief Shepherd, whether besides the outward allowance of men, we have received a competency of skill and gifts to manage the business we are set about, the gaining of the people's souls; as also to crave his direction and blessing upon our labors, and so to use our people, as for whom and every of them we must make an account to their owner, our Master; we must not starve them, or half starve them, be cruel unto them, buy, sell, chop or change them away, as if they were our own, when as we are but Servants; This is little believed or regarded.

3. For people, if they want a Shepherd, and be scattered, they must crave one of the chief Shepherd; yea, generally, that he would furnish many, and send them abroad among the lost and forlorn sheep; They must also submit themselves to their Ministry and Government, as to those that be set over them by Christ, knowing that if they despise them, they despise their Master; and if they be not won by their Ministry, they despise the voice of Christ Jesus himself.

Ye shall receive a crown of glory that fadeth not away.] Here's the reward of faithful Ministers; They shall attain a state of happiness, which God hath provided for his in Heaven; its not to be uttered nor conceived what it is: Its described, according to our weak conceit, by a feast, a marriage feast of a Kings Son, a City whose Walls and Streets are Gold, and Gates Pearls, &c. Its a State free from all evil; whereas here there's nothing but crying and complaining, one of his head, lungs, back, &c. another of his unruly children, losses by sea, by Bankrupts, &c. There all tears are wiped away; there also there's no want of anything, no need of anything, whether for body or soul, but a perfect enjoying of all good, for we shall enjoy God himself, the fountain of all goodness; we shall also enjoy the society and fellowship of the Lord Jesus, who hath so loved us, and who is the joy of our hearts: So of the holy Ghost the Comforter; so of the Angels, of the Patriarchs, Prophets, Apostles, Martyrs, of our godly Friends, Children, Ministers, that begat us to God, &c. where we shall be so filled with all comfort, as we shall joy continually, for we shall sing night and day; the place also adds unto our happiness: Needs must Heaven be excellent, as being prepared by God for himself to set forth his magnificence; what its within, appears by its glorious outside, and the glory thereof, by the fairness of the world, given to dogs and God's Enemies; this also is eternal: The glory of this world, as its not worthy to be so called; so its inconstant and fickle (see it in Nebuchadnezzar, Belshazzar, Herod ) one day, yea, one hour knows us often, both happy (as the world accounts) and miserable; but such is not the glory of Heaven, it endures forever: This is here (as elsewhere) promised to faithful Ministers, they shall enter into their Masters joy.

1. This may exceedingly encourage Ministers, to take all the pains that possibly they can in their calling; we serve a good Master: O how men strive for a corruptible Crown, how much more should we for an incorruptible! how careful should we be in Studying, Preaching, living well, &c?

2. It may serve to uphold us in the midst, and against all discouragements; our office is not only painful, but oftentimes fruitless, thankless; and perilous: A Minister shall have to do with such dull ones, as he must teach them as a child new weaned, with line upon line, precept upon precept; others are so wretched, as that by no means they will be reclaimed; yea, oftentimes they may receive unkindeness where they least expect it; people count our labors nothing, which yet we find such as we are scarce able to undergo; others grudge at our maintenance, otherwhile we shall (having delivered things never so carefully) be taxed by some of ignorance, by others of malice; others will raise up lies and slanders against us, and so requite our pains; others will persecute us, as Demetrius, and Alexander the Copper-Smith did the Apostles; yea, the more painful we are, the harder we shall be dealt with: Now against all those and the like, hath not a Minister need to have something to comfort and hearten him? This will do it fully; the incorruptible Crown will pay for all, we must look up to that: Contrarily, what will be the reward and end of all unfaithful Ministers, that starve and mislead their Flock, that live in jollity and at ease, &c? Oh, their reward will be with the unfaithful Servant, to be taken and bound hand and foot, and thrown into utter darkness: Then shall they pay for all the wages taken without doing any work; so for all their ease, which will be turned into pain and woe; They shall then give an account for all the souls that they have caused to perish.

Q. But when shall God's Ministers have their Crown?

Answ. When Christ shall appear and come to Judgment: O then, if he never come, we shall never have our Crown! O doubt not once hereof! He shall certainly come to Judgment: Its an Article of our faith, and which is often mentioned in Scripture, See Matth. 25. 31. Acts 2. 11. 1 Thess. 4. 14. 2 Thess. 1. 10. Rev. 1. 7. Therefore let neither the good doubt hereof, to become slack or faint, nor the wicked, to continue careless.

Obj. But when will it be, It will be long first?

Answ. It cannot be long ere it be, for we be in the latter end of the last times; but if it were, our life is not long, and in the end thereof we shall have one half of our Crown, and our bodies shall rest for the other until the day of Judgment; therefore live by Faith, and wait, and be not short breathed: If one part tarry a while, it will be so wonderful when it comes, as that it will abundantly pay for all.

3. For People; If they be good sheep, brought from their wandering, turned from goats to sheep, and be ruled by the government of their godly Pastors, they shall also have this incorruptible Crown of glory: For the stubborn and disobedient, that will retain their goatish qualities, that will not be brought home by any means that can be used, their condition will be fearful; but in death, when their souls shall be carried into Hell, and on the day of Judgment, when they shall stand on the left hand; they which here would not hear that voice that called them so often to him, shall then be charged to depart from him: As this day will be joyful to the godly, so shall it be terrible to the wicked,

Verse 5.

Likewise ye younger, submit yourselves unto the elder; yea, all of you be subject one to another, and be clothed with humility, for God resisteth the proud, and giveth grace to the humble.

THe Apostle proceeds to the duty of another special sort of people, namely, the younger ones, showing what duty they owed to their elders, and then goes to Exhortations to sundry particular duties.

Likewise ye younger, submit yourselves unto the elder;] Although I use to trouble you little with divers interpretations or men's judgments, taking it that my duty is to show you, rather what God saith, then what men say; yet at this time it will not be amiss to propound foam: Elders may be taken as in the preceding uses, not for elders in years, but by office; and so by the younger may be meant, not the young in years, but inferior in place, namely the people; or if young in years are to be understood, then a part for the whole is meant: All the people must submit themselves to their Ministers, whereof a great part are young ones, and they commonly the most unruly, and so the duty of people towards their Ministers is here taught, as the word likewise seemeth to imply: Or Elders may well be taken for Elders in age properly, and so the younger in like sort for the young sort of people, and so the duty of youth towards them that are aged be here taught, as it may well be, and the more likely in my mind: But I will not spend any time to approve or disapprove the one more then the other, but speak something of both, as in some such cases is not unusual nor amiss, when both may very well stand, and it be difficult to say which is the true meaning of the place, this or that.

For the first; The duties of people towards their Ministers laid down in the fifth commandment, stand in these four things: 1. They must reverence them for the dignity, highness, and excellency of their Calling, in which respect they are termed Angels, Stars, the light of the world, God's Ambassadors. 2. They must yield obedience to them in their Ministry. 3. They must willingly allow them a sufficient maintenance, that they may wholly without distraction attend on their souls. 4. They must pray for them, both that their Ministry may be fruitful, and that they may long continue amongst them, of those the second is the principal; Namely, that

People must submit themselves to the Ministry of the Word in the mouths of their Ministers; as we stand bound to preach, so do you to hear and obey: For, Blessed are they that hear the word of God, and keep it, that are doers as well as hearers: God hath not appointed us to Preach in vain, but for the conversion of people; The Ministry is ordained to work faith, to convert souls: it was the people's request with promise to hear and do; God hath yielded and sanctified it to be the only ordinary means (not reading, not preaching by an Angel) even the foolishness of Preaching (by the hand of men) to save them that believe.

If Ministers must be called to an account for Preaching, shall not the people how they have profited? and if a woe to us if we preach not, is there not to them if they repent not? For this cause our Savior upbraided those Cities wherein his mighty works were done, not because they would not entertain him, nor hear him, as the Gadarenes, but because they repented not: we have done you no good, nor have you heard well, till you have repented and be converted, till you have obeyed from the heart the form of Doctrine delivered you: The Law humbleth, the Gospel woe •• th Faith, both bring to a reformed, new and godly life; we hear aright when we go away pricked in our hearts: Till then there's no good wrought on us, as appears by the Prophets complaints, Isaiah 49. 4. and 53. 1. Jer. 6. 10. else no mark of Election, faith being a demonstration hereof; we make sure our Election by our effectual calling: The Apostle also termeth the Thessalonians Elect of God, because the preaching was not to them in word only, but in power, and they received the word in much affliction, and became followers of us, &c. and that they received his preaching, not as the word of man, but as it is indeed, the Word of God; not to hear and obey, is rather a mark of reprobation, as in Eli 's Sons; If we be Christ's sheep, we hear his voice in the Ministry and follow him: O what an excellent harmony would this make, if Ministers preach faithfully, and the people become converted, and then built up in all obedience thereby!

1. Then this rebuketh the woeful contempt of the world at most hands, for how few yield obedience thereto? look in all Towns, how many ignorant persons that have no knowledge, neither will have any, give their minds to none, but pul in their heads that they might not see the light that would glister in their faces; who so blind as he that will not see? These are far from conversion: This is condemnation, that light is come into the world, and men love darkness rather more then light: So how many profane persons that live in some known sin (though some more outrageously then others) as in Drunkenness, Whoredom, Malice, &c. That hear not, though the Charmer charm never so wisely, and do even stop their ears; God knocks at the door of their hearts, but they will not open; his Ministers cry out against their sins, yet they rush on everyone after his own hearts lust, and hateth to be reformed; having a pardon brought and offered them, if they would come in, they stand out: What will become of these? having refused to hear a gracious voice offering mercy, they shall hear a fearful voice denouncing judgment, not hearing a voice calling them to him, they shall hear a voice commanding them from him, and as he called and they refused, so shall they call, but not be heard or regarded: What shall these have to say for themselves? Their iniquity shall stop up their mouth: How many civil persons are there also, that be not converted if they so continue, they shall perish, unless they be born again, truly humbled, planted into Christ; obey in all things, not in the duties of the second Table only, giving men their due, but of the first also, giving God his, they cannot be saved: What should I speak of worldlings that are so glued to the world, as they savor not at all of Heaven, or heavenly things? no such thing can enter into their hearts, either they hear not the Word at all, or the thorny cares of the world quickly choke that seed: What of Hypocrites, some professing outwardly, and yet living in some known sin; others not so bad, that yet fall far short, having gone some steps, and hoping that all is well? These were never as yet truly humbled, and so not converted, & so had not that that accompanieth Salvation; these hear, but not aright: Every man therefore must examine himself how he hath heard, and whether the Word hath been a means of his true conversion, and whether he make conscience to submit himself to the precepts thereof? They that can prove themselves thereby converted, how comfortably may they go on, walking in obedience thereto? Contrarily, the care of others is dangerous; for, think not that our preaching will go away unregarded, or that its no matter how you have heard: Oh! Preachings and Sacraments be dangerous things, life or death can do a great deal of good, or as much hurt: to them that obey, its Salvation, but to the disobedient, its the savor of death unto death: This is a fearful sin in this Land, and the cause of all our plagues, by reason whereof we may fear worse: Remember the woe pronounced against Chorazin and Bethsaida.

2. This may be for exhortation to all, that as they come and hear, so to submit themselves, and pray God to make his word effectual by his Spirit; So shall God be glorified, if of Lions we become Lambs; If won from Satan to God: The Ministers shall rejoice, as having the greater Crown; The Angels in Heaven will rejoice, having new fellow Servants; yea, God himself will rejoice, the Father as having a new Son, Christ as having another member, the Holy Ghost another Temple; only the Devil will be sorry, as who loseth all, but yourselves shall have the benefit both here and for ever. Further,

Being converted, we should still listen and stoop to whatsoever commandment we have thence of renouncing and forbearing this or that evil, or doing whatsoever good, without reasoning, delays, excuses, saying, Now I see what the Word saith, I have done, I will yield and become obedient: Thus it ought to carry us contrary to our profit, pleasure, ease, custom of ourselves, fashion and example of others, which yet but few do.

Thus of the first sense.

For the second, The duties of youth to the aged; As the Apostle hath been before in hand, with Subjects, Wives, Husbands, Servants duties, and now with Ministers, so doth he proceed to inform the younger of theirs towards their elders. God's Ministers must not only teach things generally belonging to all, but even special things belonging to every age, sex and condition of persons: They must not only labor that people may become Christians, but that they may be good in their special calling; like good husbands they must be in every corner, instructing each in their duties, they must find out what be the special faults of youth, as rashness, pride, inconstancy, speaking against them, and laboring to prevent or cure them; so what be most needful for them, as sobriety, humility, discretion, stayedness, accordingly calling for these; thus must they do with the aged, speaking against their testiness and covetousness, and calling upon stayedness and soundness in all good judgment and conversation: So they must take notice of the faults most incident to women, as niceness, curiosity, loquacity, accordingly endeavoring to cure them thereof; for even in those that be good Christians, yet there may be some such particular and special failings, as whereby the name of God and his Gospel may be ill spoken of: Thus did the Apostles, being herein good and wise stewards, to give to everyone of the Lord's Family their portion of meat in due season, workmen that needed not be ashamed: The Scripture teacheth every man his duty, wherein accordingly (revealing every piece of God's council) we are to instruct them; for want of this the Gospel hears ill, even of those that have some good things in them.

Therefore as Ministers must be wise, prompt Scribes taught of God, and careful herein; so people must be content, nay, like well hereof; not repining nor finding fault with their Ministers, for such weaknesses and faults as our nature is prone to: Neither must people dislike, and say, What, cannot the Minister be content to open his Text, and teach us general things, but he must meddle how we Husbands live with our Wives, we Wives with our Husbands, how we behave ourselves in our Families, how we Servants should do our work, &c? This is an ill sign; a good hearer is desirous the word should come home close to him and tell him of his duty, yea, ere thou come to the hearing of the Word, pray, O that the Minister may come home close to my corruptions! O that I may be so instructed in my duty, that I may please God by performing the same! yea, if the Minister come not home so close as we would, we should go and inquire of him of our duties, and what shall we do?

In particular; The younger must honor their elders (as its in the fifth Commandment) here called submitting themselves, under which be these duties: 1. They must reverence them inwardly in their hearts, and declare it by countenance, gesture and behavior; and this they must do, because old age is a piece of God's image, and of his eternity, [ 1] who is termed the Ancient of days: If there be gray hairs alone, they require reverence, but if with godliness, then double honor, for that is a great piece of the image of God. 2. They must haste towards them when they are called, and looking on them reverently, [ 2] answer them soberly and dutifully. 3. When they speak, they [ 3] must have their ears open, &c. for which the ancient is wisdom. 4. They must be obedient to them, to their good councils, admonitions, [ 4] rebukes; and follow their good example, and thank God they have those that have experience, and have trod the way before them, and who it may be have bought it dearly to tell them their duty freely: As if one that had passed a dangerous water with much difficulty, should tell another Traveler which way to go safely through. 5. To pray for them, to have all graces increased in them, and they fitted more and more to do good to many, and that they may live long to that end, and to help on young ones. Alas, if all were Colts in a Plough or Cart, what work would be there? usually therefore old ones are joined to hold in and guide the young: So doth God in wisdom and mercy by those that are old, guide and direct them that are young; so that youths must not behave themselves rudely or saw • ily in countenance, word or deed, neither babble nor prate, nor shake off their counsel and example which God hath given them to follow.

1. For Elders; If the younger must honor and reverence them, then they must be such as deserve it and procure it; they must speak so wisely and profitably, as young ones may willingly lay their hand on their mouth and be silent; they must also give them godly and good counsel, and an holy example, which the younger may follow: when they see you dissolute, disordered, given to this or that vice, Sabbath-breaking, lewd company, riot, they must advise and persuade them to beware, telling them from their own observation how many have by such means brought themselves to ruin; so about their matching, that they are to be ruled and guided by their Parents; so when they see any trifle out their time, and defer their repentance, and live riotously, they must thus from their own experience expostulate with them, O make use of your time while you have it! This is your freest time, if I had not got somewhat in my youth, it had been bad with me now, being so dull and forgetful: or if we lost our time then, and God hath since brought us to repentance, let us tell them from our own miserable experience, O take heed, do not as I did, I lost my time, and spent it away foolishly, when I should have learned goodness, and now how dull am I? Alas, I shall never come to any great matters, now I am past (and have lost) my youth; if it had not been God's unspeakable mercy, I had perished, and he lets in a little light into me, but alas, how slow of capacity am I? what a bad memory have I? So if we see them that will not be advised by counsel, we must rebuke them, yea, carry such a gravity and godly hatred of sin, as the wicked may stand in awe, and not dare abide our sight when they do evil: But the most part of old folks are so silly and ignorant, that they have no good counsel in them, nay, are blockish and unteachable; they spent their own time badly, and never made conscience thereof, therefore do not they call on others, not being converted, how can they strengthen others? Many also are so far from rebuking them for disorder, and making the wicked afraid, as they will sit still on their benches, and look upon youths rioting, dancing, &c. and laugh at them, and so they strengthen them in their naughtiness; and if a younger man reprove them, whether Officer or other, they do not make any reckoning▪ thereof, for why, such an ancient old man will stand and look on us, and when they see such coming, they are so far from fleeing as were meet, as they are the more emboldened, because they know they shall be countenanced by them; yea, these do in effect as Saul, who held the garments of those that stoned Stephen; others there are, who though they will not stand looking on them, yet will pass by, and say nothing to them, but rather bid them God speed, and so are partakers of their evil: These also should give good example, be patterns of piety, godliness, hatred of sin, zeal for God's glory, love to the house of God, &c. as those that have had much time, many means, and now have but a while to live: If their example be good, it may do much good, if ill, then no hoe; Abraham, Isaac, Jacob were godly old men; so Noah, Job, Samuel, Simeon, their example did much good: But Oh, how vain, frothy and unsavory are the words of some, being so profane, as youths might rather open their mouth to reprove them, then give any attention to hear them: Some talk as filthily, as if they had never repented of the whoredom of their youth; some talk and tell to youths, and laugh at the lewd pranks of their youth, so reading their Lectures of evil; they show themselves zealous to do evil, that not only will do so themselves as long as they can, but would that others should after them; the contrary is a good sign: Some also even aged, are Swearers, Sabbath breakers, Al • househaunters, &c. some also, though for the time they might have been Teachers (though not public ones, yet of the youths) had need to be taught even the easiest Principles of Religion; they can only tell you of old Stories, they can remember since King Henry went to Bulloign, and can remember the old learning, and that they helped the Priest say Mass many a time: If they could remember that they had repented of it, it were well; or could remember of any good they did forty years ago; or that they were greatly moved at a Sermon, and ever since have made conscience of their ways, took such and such pains to hear, such delight to read in the Scriptures, and other good Books, have sat up half nights in doing good, O this were well: If they could talk of our Saviors birth, life, miracles, death; of his Apostles & their acts; of the Israelites carrying into captivity, coming out of Egypt, so of the Flood, of the Creation, &c. these things indeed would become them; as they can tell you how old they are, and in what Kings Reign they were born; so if they could tell you when they were born again, and how old they are in Christ, it were happy: But alas, in such things they have no more skill then Nicodemus had when he first came to our Savior: They are dumb when they are put from their old Stories, I knew his Grand-father, his great Grand-father, &c. the older a man is, the worse he is, if he be not godly: O that such would consider why they came into the world, how near death is, what good counsel or good example they have given, whom they have kept from evil, or furthered in good, what good they have done for their own Souls, how they should have served God in holiness and righteousness all the days of their life, and that they have not thus served him, for which they have a fearful answer to make, Though there be no great hope in respect of your dullness, as also that God will not accept such a lame Sacrifice, and the Devils leavings, who requireth the firstlings, and lest the Devil will not be put out, nor sin accustomed unto be done away, yet nothing is impossible to God; therefore despair not, only ply you with exceeding haste, lest you be shut out; and that you may turn to God, get some assurance of his love, redeem the time, make some amends, do some good ere you die, as the good Thief that rebuked his fellow. If old folks would not live, without being desired, nor be a burden, nor die without being mourned for, let them live to good use, and do good, so shall their age be honorable and honored: There be some good old ancient men, but alas, their • umber is but small, and they not so zealous as they should be; old men also in Towns must use their power and place to the good of the younger and Church wherein they live, and not to ease their own bodies or purses, laying the burden on their inferiors; and as old men, so are old women also here meant, who must give good instruction, and do good also by example; they must speak graciously, and to good purpose, not given to Tale-telling, Malice, idle Talking, &c. as most are.

2. For youths, it rebuketh the notorious pride and malepart boldness of the youths of our times, in their gesture, carriage, speech to their elders, whether in public or private; what a universal complaint do men make of their children? what a complaint, especially of Servants, that there were never the like for pride, idleness, untrustiness, &c. never looking for more maintenance, never less duty. In former times, when they had not the tythe of the means they now enjoy, servants were plain, diligent, trusty, careful to please, painful, &c. What a shame is this? Hereupon they that be ill minded blame us and the Gospel, never good servants since so much preaching: O woeful mouth, is our preaching or the Word of God in the fault? Is there one word in the Bible, or doth any one come from us at any time, that teacheth them so to do? Do not we teach them the quite contrary? and do not you give God a good mends for the Gospel? There are some which do even profess Religion, that yet suffer civil servants to go beyond them in diligence, and trustiness, and gentleness, and good behavior: Oh, what may we not fear upon the Land, for the ungraciousness of this generation, seeing they will not bear the easy yoke of Government of their Elders, they may look for some heavy yoke or other; God will set up houses of Correction for such. How few youths make any account that it belongs to them to be Religious? or that their youth should be otherwise spent then in vanity; but the Scriptures call for Religion, even at the hands of young men. There are also Reasons to dissuade young men from tainting their young years, and laying up matter for their age, to roar for the sins of their youth, from losing this freest and fittest time: The fittest, because they be fresh, and apt to conceive, remember, and are strong, which way they set themselves to good or evil: The freest, as not being encumbered with cares, worldly businesses, &c. old age also is dull, and unfit to learn; the trade of Christianity is to be learned betimes: You young men and maids, and younger women, show your humility in being ready to listen and follow any good council or example: If you have seen God go before you in your Elders, and follow them not, your judgment will be great, and sin without excuse: There be indeed Religious and sober good youths, and young folks, married and single, and such as shall enter into the Kingdom of Heaven before their Elders, children before their Parents, and Servants before their Masters, and young men which be able to instruct, and be patterns to the aged: These are comely persons, but how few be of these? These also must remember to reverence their Parents, Masters, Elders, though they should not be for knowledge or grace as they ought, and themselves have more then they.

All of you be subject one to another] He lays not this duty on the young only, as in the former words, but now requireth it of all, even of Superiors to Inferiors, and equals each to other; not that he forgets himself, or would lay all common, and make a confusion, as if the Superior ought as much submission to his Inferiors, as they to him, and so equals each to other; not so, but they must submit themselves to them in another kind, as Superiors to Inferiors, to care for them, and seek their good, and bear with them; and equals to stoop to do each other good, and to bear one with another, and yield and give way to each other, not standing stiffly upon terms.

For Superiors, they must submit to their Inferiors, even Princes. Counselors, Nobles, Judges, &c. must beat their heads, study and take pains for the good of the Subjects, as the Subjects must submit to them in reverence, obedience, tributes, &c. So they care for them, put themselves to pains to do them good, for God hath appointed no Calling to take all and pay nothing, but every honor hath a burden of care going with it. As in the Members of the the natural Body, not one is allowed to be idle, but everyone works for the good of the whole; the eye looks, the tongue talks, the foot walks, the hand works, &c. Now some may think that all these work, and the stomach and belly in the midst lie still and be idle, doing nothing; but its not so, for though they work not as the other, yet their work is as profitable and necessary, without which they could not long stir; namely, they concoct the meat, and nourish the whole body; the like may be said of Princes and Magistrates: So Ministers, even the greatest must stoop low, and take care publicly and privately of the meanest in the Congregation: He that is chief, must thus be servant of all: So the chief men in Towns, must take care for the good of the poor; they must visit them into their poor houses, and look in their cupboards, &c. its their glory thus to do; The Angels tend on us, and scorn not, yea, God stoops to take care of us poor Creatures; He numbers the hairs of our heads, and makes all our beds in our sickness; So our Savior Christ, being rich, became poor for us; and the Holy Ghost takes up us miserable Creatures for his lodging; Householders also, as they look for submission from their Families, so must they submit themselves to have care not of their bodies only, but to instruct, teach and admonish them for the good of their souls; so Husbands must bear with their Wives weakness, and not stand strictly upon every word amiss, when they are at sometimes disquieted: Neither is it any disparagement for a Superior to yield to his Inferior, but a commendation, for so did Abraham to Lot; let everyone know we be the Lord's Stewards, and therefore must lay out as well as take in.

For equals,] There must be a doing good each to other, being not born for ourselves: The useful man is the man that will be beloved and have comfort, we may stand in need one of another, and therefore must do good one to another; also we must yield each to other, not as they that will strive for the wall or way, and lay each other in the dirt; in reasoning we must not be stiff, and seek to have the last word; in fallings out, if our adversary will not come at us, we must go to him; In matter of commodity, if he will not yield an inch, we must; if he be angry, break off, be silent, or answer mildly, &c. This is so far from being any disgrace, as that its our honor and credit, what though we could master and subdue another? we are far wiser if we can overcome ourselves, and subdue our own hearts to the word and will of God: This also tends greatly to peace, and blessed are the peacemakers, without this no peace. A flint and steel being the one beat against the other make fire, not so if we strike it against a cushion: The world thinks, shall I yield to him? O this great courage to stand out, but its carnal and beastly courage of Bulls and Bears, not of Christians; How many might have saved an infinite deal of trouble and charge, yea, haply their lives, if they would but have yielded a little at first, which afterwards they have wished, when it was too late.

Be clothed with humility,] He exhorts to another virtue, which is the mother and fountain of this submission; would you thus submit yourselves, then be humble: whence as we may note, that where this submission is not, its for want of humility, and pride bears sway, (which its needful we should take knowledge of, that we may the better seek the cure) so we may learn, That

Whatsoever submission proceeds not from humbleness of heart, is but dissimulation and hypocrisy; as Absalom, that behaved himself so lowly to all the people, which yet had a most proud heart in him, to aspire to the kingdom in his fathers life time: So the Pope calls himself Servus servorum Dei, when yet he lifts up himself above all, makes himself head of the Church, to have Supremacy over Princes, to set up and cast down at his pleasure, &c. So the Monks and Friars that pretend great humility, in fasting and punishing themselves, which yet proceeds from a proud heart, thinking hereby to merit at the hand of God: So they that profess voluntary poverty, which yet live in abundance of all things; so many among us use low conges and crouches, which yet have all ensigns of pride upon them; so some that be mean enough in apparel, and will speak so lowly, and give so much to others, even more then is fit, and abuse themselves too much, which yet do it but in cunning and with a proud heart, as may appear by their gibing and jesting at those whom it may be they have thus spoken to and preferred; as also their jesting at others, whom if you shall stir a little, you shall find them more like Lions, and unappeasable, which is the sign of a proud heart; yea, some will put down themselves too low, that all may advance them the more, and dispraise themselves, to have others set out their commendations.

The clothing which is here principally meant, is the inward: The filthy Soul must be clothed with the white raiment of Christ's Righteousness: The soul (behang'd with the filthy rags of beastly lusts) must be adorned with the sanctifying graces of God's Spirit; The Church is all glorious within: Thus must both men and women of all sorts be adorned, and herein be patterns unto others. Here is not now present any naked body (you would be ashamed that there should) but I am afraid that there's here many a naked Soul, nay worse, even defiled with many noisome lusts of Pride, Ignorance, Hypocrisy, Profaneness, &c.

In particular, the virtue exhorted unto, is Humility, which hath his place in the heart, and showeth itself outwardly by fruits in the countenance, gestures, speeches and actions of the life: This is a virtue and grace of God's Spirit, whereby a man not out of cunning, melancholy, carelessness, or discontent with himself, but from a true knowledge of God, himself and others, doth with an unfeigned, voluntary, free meekness of mind, set a low value of his own worth, or doth esteem meanly of himself: Though the natural man may seem more humble, then some Christians, yet the proudest Christian hath more humility then the humblest carnal man: This is often called for in Scripture, and taught by our Savior Christ in the matter of the guests, and is also commended much in the Proverbs: Besides, pride, which is opposite to it, is continually forbidden and condemned, all which are of many commendations of humility.

To point it out the better, see it by the fruits thereof, and then by examples.

The fruits may be considered, either in respect of God or men. In respect of God, 1. It makes a man, seeing his own woeful state by nature, by his guiltiness in Adam, by his actual sins also, and bondage under sin, and all the curses due thereby, to renounce and abhor himself, [ 1] and to flee for pardon, mercy and deliverance; and having nothing at all in himself but wretchedness and deformity, to desire to find all in another; which if he do, he counteth himself infinitely bound to God forever, as the poor Publican and Prodigal child, the Patriarchs shown it in sackcloth and ashes: This is the first step to Heaven, and without which there is no coming to the Kingdom of God. 2. It makes a man acknowledge himself unworthy of any [ 2] of God's favors; as Abraham, Jacob, Peter, with others: See Gen. 18. 27. and 32. 10. 2 Sam. 7. 18. Psal. 8. 4, &c. 3. It makes a man [ 3] acknowledge whatsoever good thing he hath, to proceed from God and his mere grace, and therefore to give God the glory thereof in Thanksgiving: See Dan. 2. 27. Act. 3. 12. and 14. 15. 1 Cor. 4. 7. As they in an Hospital, they are not ashamed of the Founder thereof, but keep the memory of him; neither are they fit to receive anything, who will not acknowledge it: Nebuchadnezzar was seven years in [ 4] learning this. 4. It makes a man to see his own weakness and frailty, his unability to do good, and proneness to evil, and that he hath no strength to stand one blow in the Spiritual Warfare, so that he doth always fear and suspect himself, and craves continually of God to be kept from the one, and enabled to the other; as David, Open mine eyes, stay my feet in thy ways, • ead me forth, forsake me not, teach me, quicken me, &c. so that the humble man is full, as of thanks, so of Prayers. [ 5] 5. It makes a man pressed, and ready to yield obedience to God, seeing both his Sovereignty over us as his poor creatures, and then that he hath been so undeservedly merciful: Thereupon he saith, Speak Lord, for thy servant heareth. Humility is the mother of Obedience, as pride of disobedience; therefore we are willed to receive the word [ 6] with meekness. 6. It makes a man, if he have done amiss, exceedingly grieved, and to confess and humble themselves; even Ahab's [ 7] counterfeiting the same, did him good. 7. It makes a man meekly to bear the hand of the Lord, as well in respect of his Sovereignty over us, as 1 Sam. 3. 18. 2 Sam 15. 26. Psal. 39. as in respect of our own unworthiness, as Mic. 7. 9. knowing that we have deserved a thousand times more, and that its of his mercy, we are not consumed. If we be reproached or wronged by men, we will bear it quietly, as David being raised upon by Shimei, because we know we have deserved to be made a threshold for all to tread on, and therefore we will wait patiently on God for deliverance; when the proud will withdraw, and lift up their minds, and wait no longer; or mur •••• as the 〈◊〉 , or blaspheme, as those mentioned Rev. 16. or 〈…〉 means, as Ahakia and Sa • t: If poverty seize on them, they will stoop to it, and only use diligence and prayer: If their Goods, Children, Friends be taken away, humility will say, He hath taken but what he gave or lent me for a season. 8. It makes [ 8] a man that as he dare not curiously pry into the Ark▪ and meddle with things not revealed, but to content himself to be ignorant where God hath not spoken, so to rest himself satisfied without any further doubting, or cav •• ing, or enquiring, when he knows what is God's will.

In respect of men (and its most towards our Equals and Inferiors, and is not so much seen in the other, namely, To our Superiors, and there be that will stoop none so much or basely to Superiors, that [ 1] will despise their Inferiors most of all) 1. It will make a man prefer others above himself; and do as our Savior Christ bids, sit down below, not dissemblingly, but ingenuously; so inwardly, to esteem others better then ourselves, knowing our own faults, and looking [ 2] on the virtues of others. 2. To be sociable, friendly and helpful, taking pains to do others the good we can, not scorning to be beholding, [ 3] especially to our Inferiors and Equals. 3. To submit ourselves, yield and give way to our Equals, yea, if need be, to our inferiors, as Abraham to L • t, not standing stiffly upon terms, I am his b •• ters let him come to me if he will: It makes also a man peaceable, not ready to provoke, not easily provoked, but innocent, patient, not apt to revenge, &c. 4. Not to be too ready to censure and condemn others, [ 4] as knowing so much weakness in ourselves; not to insult over one that hath offended, but rather pity him, knowing that as he fell yesterday, so we may (if God should leave us) fall tomorrow; as also to see and acknowledge the grace of God in any, and give it the due commendation, not lifting up ourselves above them, as Saul was higher by the head and shoulders then any of the people. 5. It will make [ 5] one willing to receive counsel, and to submit himself to a reproof; as Moses followed the counsel of Jethro as his equal, and Naaman did not despise the advice of his servants. 6. Its seen in lowly countenance, [ 6] humble gate, courteous salutations, yet without Apish mowings, or Fryerly duckings; so in lowly speeches and behavior, which though sometimes they may be counterfeited, yet usually the inside will be seen by the outside: Pride can hardly keep counsel. 7. In [ 7] modest apparel, according to our calling, not excessive for the matter, nor vain, fond and curious for the fashion, yet without baseness or affected roughness, as the false Prophets, and as Monks and Friars: This will be further seen into by examples of humility, which will not only serve to persuade us thereto, but show us further the nature thereof. Noah an humble man, moved with a reverend fear, without any contradiction, went about and finished that tedious and troublesome work of making the Ark. Abraham acknowledged himself to be but dust and ashes, and followed God's command he knew not whither, yea, was ready to have sacrificed his only Son. Moses was very humble, refusing to be made Ruler over the Israelites, till he saw God was angry; also he followed the counsel of his Father in Law, and would have had him gone with him into Canaan, which would have somewhat darkened him, to have an Equal or Superior to go with him: So when the people murmured against him, and were ready to have stoned him, he prayed to God on their behalf. David acknowledged all his confidence to be from God, being continually in thanksgiving, or admiration at God's bounty, or praying for grace, bearing the hand of God patiently: So to menward, What am I (saith he) that I should be son in Law to a King, &c. This grace also was eminent in Hezekiah, Gideon, John the Baptist, The Virgin Mary, Cornelius, The Centurion, Paul and Barnabas: but the most absolute pattern of all, was our Savior Christ; who as he bad us learn it of him, so the Apostles Paul and Peter do often set forth his example to be followed of us. He was born of a woman of low degree, in a mean place, laid in a Cratch, subject to his Parents till he was of the age of thirty years, once only he shown himself among the Doctors when he was twelve years old: At thirty years old he came to John the Baptist to be baptized of him: He chose mean Apostles, and who lived in a mean degree: He had not whereon to rest his head: Usually he went on foot, yea, till he was weary: When he did ride (which was but once as was foretold) it was meanly, on an Ass: He refused to be a Judge or Divider, or to be made a King: He eat his meat sometimes in the fields; he washed his Disciples feet; he humbled himself for our sakes to the death, even the death of the Cross; all which show forth his humility. This is a most excellent virtue, greatly pleasing to God, and greatly accounted of by men: Every man loves and likes them that are humble, though many will not so be: As its of absolute necessity to Salvation, so its greatly behoofful for a man's well passing his time: Hereby he shall escape many dangers and evils, and pass his time more safely, with more favor of God and men: The humble man hath this privilege, that he cannot fall, he makes himself so low; he judgeth himself, and so shall not be judged of God: Humility gives glory to God, and God gives honor to the humble; its a beautiful Ornament wherewith we are to deck ourselves: its the Ornament of all graces, have a man much or little: Let a man be empty and proud, its most odious, as often it falls out, the emptiest vessels make the loudest noise: If a man have but a little, yet walking humbly he is esteemed: If a man have never such good parts, if he be puffed up with them, its a disgrace to them all, as dead Flies in a precious box of ointment. This is an helpful virtue, also a peaceable virtue, tending greatly to a quiet life.

1. This should teach us to examine ourselves by the forementioned notes, that we may find to our comfort that we have attained the same in some good measure: He that hath it, hath an ornament, hath a jewel indeed.

2. As those that have it are to labor by all means to increase therein; so for those that want it, they must labor for it: To this end we must pray for it, we must set the forementioned examples before our eyes, and often think of them: We must look into our own vileness and wretchedness, by reason of our many great sins, and the curse due thereto, and this will drive us to God; into our own baseness, and this will make us thankful into; our own inability to good, and this will make us pray; into our own meanness, and God's greatness and goodness, and this will make us stoop to his Commandments, and to his Cross: Also to men-ward, we must look on our own faults and others virtues, and aggravate our evils above theirs, and the good things in them above those in ourselves. O let us walk humbly both in respect of God and men: Let us not be proud of our gifts, not trust to ourselves, nor despise, reject and condemn others; else whereas great honor might redound to our profession, and we might do much good, we shall do much hurt.

For God resisteth the proud, &c.] The Reason of the Exhortation taken from the benefit, and illustrated by the contrary. Pride and Humility are like Esau and Jacob, hates the one, as much as he loves the other: The proud man either gives God's glory to another, or detains it from God, which cannot be without his wrath: This is in respect of God and men, as was said of humility, and by the notes of that, this may be discerned.

In respect of God, 1. Pride makes men think themselves not so bad, but they have something in them, and can do something to commend them to God, and whereby to be saved; these be the whole and righteous whom Christ came not to call: These are like the young man in the Gospel, like the Church of Laodicea: Thus the Papists think they have some natural strength in them to deserve the first grace, and with the help of that to merit the next, and eternal life: Thus many boast of their Civil Righteousness; Thus ignorant persons hope to be saved by their good meaning and good prayers, and that they have a good heart in them, and that they love God above all, and their neighbors as themselves. This is most detestable pride, for a base and woeful creature, a lump of misery and sin, to think himself good [ 1] enough for heaven, and to come into God's presence, whereas the child of God sees he is not worthy to think thereof, and wonders that he should be advanced thereto; yet numbers of civil poor people think themselves not proud, because they be not proud of apparel. 2. It makes a man think himself worthy of the benefits he hath, [ 2] whereat he wonders not, but rather that he hath not more, and gives not daily thanks. What pride, for a poor woeful creature, that deserves every day to be plagued with one judgment or other, yea, to be cast to Hell, that yet receiveth continual favors, and goes his way with the nine Lepers, and never returneth to give thanks. 3. It makes [ 3] a man account of the gifts or graces he hath, that he hath them of himself; or if from God, yet for some worthiness in himself, and therefore he useth them as he will, to his own glory, and seeks himself in his wit, preaching, speeches, doings, &c. and so stands as it were in God's light. The proud man thinks he hath that he hath not; as many a one thinks he knows much, that knows nothing, and that he hath faith, repentance, a good heart, when its nothing so, or that he hath more of a thing then he hath by much, more wisdom, strength, &c. or what he hath, he attributes it to himself, as if he had it of himself, or got it by his own wit and industry, when its only given him, and he but received it, and so is but proud of borrowed clothes. 4. It [ 4] makes a man think himself strong in himself to avoid this sin, or resist this temptation, or to do this or that duty, and therefore prays not; goes out in the morning upon all the temptations in the day, goes to the Word and prays not; so into ill company, &c. 5. Pride makes [ 5] a man that he stoops not to God in his Word: This is horrible pride, when a poor mortal creature shall shake off the commandments of the most glorious God, yet many living in sins, even contrary to their knowledge, think they be not proud. 6. Pride makes men that they are [ 6] not grieved when they have done wickedly, they cannot stoop and be humbled; they cannot see their sins, at least nothing as it is, and then pride hardens their hearts, as if they could find many ways to escape the hand of God. 7. Pride makes men impatient under [ 7] God's hand; for either they murmur, blaspheme, use unlawful means, will not wait on God for an end (as hath been already said) or are full of revenge against those whom God hath raised up to punish them. 8. Pride makes men curious to pry into things forbidden, [ 8] as the Israelites, that would go out and seek Manna on the Sabbath day, though they were told before they should find none. The men of Beth-shemesh would pry into the Ark: Some there are that delight in curious questions, some meddle with matters beyond their reach, some with things out of the compass of their calling, some also will not rest satisfied, when they see what God's Word saith in a thing, but cavil and make objections against the same. Thus in respect of God.

In respect of men: 1. It makes men prefer themselves before others, thinking more highly of themselves then of others, looking on their own virtues, and on other folks faults: It makes men look for great Titles, high Places, and to be preferred and set up, and strive, and be discontent if they have not the same, as Haman was vexed that Mordecai did not stoop to him. The Scribes and Pharisees did love greetings in the Market-places, and to be saluted, Rabbi; Saul would have Samuel honor him before the people, the Disciples strove who [ 2] should be greatest. 2. It makes men unsociable and strange, either scorning to be beholding to any, or else too burdensome, loath to [ 3] help, &c. 3. It makes men loath to submit themselves to their equals or inferiors: To their Superiors oftentimes they be most base and cunning, which yet be lordly and cruel to their Inferiors, and stiff and stern to their Equals; they will not yield an inch: If they take an Argument or an Opinion, they will carry it away, or else fall flat out: If they be fallen out with any, they will not yield a jot, but look they should be sought to: They are very contentious, ready to offer occasion of offense, thinking so highly of themselves, and meanly of others, that they are ready to embrace the least occasion, stand upon [ 4] it, contend, and will not be pacified. 4. It makes men very ready to censure, find fault, make light of others gifts, extenuate and deprave their good actions, aggravate their faults; not considering either their own faults that they daily commit, or their weakness [ 5] and readiness to fall. 5. It makes a man that he will neither ask nor take counsel, being wise in his own eyes, but would have every body do as he doth, or follow his counsel, else he is ready with Achitophel, to hang himself in discontent, nor will he abide rebuke or [ 6] admonition. 6. It shows itself in proud looks, haughty eyes, scornful speeches, imperious commands, stately carriage, jetting and mincing [ 7] as they go. 7. Excessive apparel, for the matter, not fit for ones calling, nor according to ones place and ability, but quite beyond their degree; Ladies like Queens, Gentlewomen like Ladies, Waiting Maids like their Mistresses, poor Milk-maids, as if they were the wealthiest men's daughters in the Country, too garish and gaudy for the color, too full of slashes and cuts, too soft and delicate, especially men's; so for the fashion, new, strange, garish: Fashion-devisers or followers cannot free themselves of pride.

Examples hereof, The evil Angels, Adam and Eve, that would be as gods; The Builders of Babel, Pharaoh, Haman, Absalom, Achitophel, Nebuchadnezzar, Herod, &c.

This is a most wicked and dangerous sin, hateful to God, that which lieth open to his judgments, as the highest Trees and Pinnacles are burnt down with lightning, stricken with thunder▪ or overturned with winds: This is odious to men; humble men see and mislike it, even proud men cannot abide it in others; Yonder, say they, goes one will not give his head for the washing, that thinks better of himself then all the Parish besides; He hath a good wit, but he knows it; She is very fair, but ye need not tell her thereof: It makes a man run into many sins, into many absurdities, and draws on many punishments: It disgraceth all good gifts, and so stains them, as they become unprofitable: It makes us uncapable of the grace of God, as the hilly ground shuts off the rain, therefore those profit not by the Word, nor by the Sacraments, nor can pray, &c.

This is naturally bred in our hearts, and very hardly rooted out; it comes much, either of abundance, or of conceit and opinion of much; usually or abundance: If any have more Beauty, Wit, Strength, Skill in any Calling, Knowledge, Gifts, Wealth, Authority, or the like, this makes the heart swell, in a base or mean condition under affliction or misery to be humble (at least in show) is nothing, but in abundance of gifts to be humble, this is a great grace and rare.

This is not only in the common sort and wicked, but haunteth even the Servants of God, and riseth of the ashes of other sins; when we have got the mastery over them, and grace and ability to do good duties, then pride thrusts in to make us think well of ourselves, as if we had done them by our own power, and so even in our best duties; there's most danger of this. Hence it is that the Lord leaves corruptions and infirmities in the hearts of his Children to hold them under: Therefore are they so often foiled, when they seek themselves most. Hence many Christians of good parts are held in a poor estate, lest they should wax proud; yea, if it prove very rank, and bear a great stroke in them, he lets them fall into some foul sin, or some notable disgrace, to cure them of pride: for desperate diseases must have a desperate cure. Its the Devils practice, if he can no way else prevail with a man, to win him to evil, or to live in any sin, but that he hath got good gifts, and is careful in the use of them, then he seeks to blow them up with pride; as Enemies when they have long laid Siege to a Town, and can by no means win it, at last they undermine it, and seek to blow it up with Gunpowder.

1. Let us examine ourselves concerning this sin; this may be generally said, and too truly, that this Land is universally overspread with the same in a fearful manner. How is Christ preached, and how few embrace him, at least in their hearts, and stoop to him? How few use the gifts they have to God's glory, as acknowledging they come from him, but seek themselves only; using their wealth, wit, skill, &c. as they list? Universally men obey not, nor will stoop to the word of God, but do what they list, whatsoever God saith. How generally do men use unlawful shifts in their crosses? what contentions, stirs, • usts, are between some about places? what notorious pride and excess is there in apparel? whereby we may justly fear the Lord hath a quarrel against us; yea, though we are in such a fearful state, we think highly of our selves, and as if our care had never been better, cannot endure to be told that these are dangerous and evil times, yea, its dangerous to say that these are dangerous times: What measure soever we have of pride, its both dangerous and damnable. If men trust to something in themselves; if they stoop not to the word; if they use unlawful means in their afflictions, as good have Ratsbane in their bellies, as this pride in their hearts: If we be conceited of the good things in us, take too much to ourselves, set too light by others, think too well of our own strength, lift up ourselves above others, be contentious, censurers, such as will bear no reproof, proud in our speeches and apparel, the least of this will provoke God against us.

2. Let us labor to be purged of this deadly sickness: The consideration of our matter, Dust and Ashes, our mortality and frailty, that we may be under the clods ere the morrow; our sinful state whereby we deserve that curse and all evils; our readiness to fall into any evil, the glory, power, justice, goodness, holiness and purity of God, may dissuade us from pride. O take heed of pride, the worm and canker of any grace, and that which hinders the good our gifts might do.

God resisteth,] A warlike word; is up in arms, makes open war, and professedly sets himself against the proud, as the Angel that stood with a sword drawn to resist Balaam in the way: See to this purpose Prov. 6. 17. 16. 5. 18. Psal. 119. 21. Luke 1. 52. & 14.

Reasons. This stands in God's light, and robs him of his glory; its not Caesar's friend, the arch-Traitor: Will God suffer himself to be spoiled of his glory by a poor creature? God delights to disgrace them that think so highly of themselves, and so lift up themselves above others; so, lest they should do too much hurt, for if proud men get wealth and authority, there is no hoe. This also will be more taken knowledge of, then if many inferior ones were cut off; and will also prevail more, for if God hath crossed and cut off those, others will beware.

God resists them, sometimes by taking away that they be proud of, wit (sending them frenzy) beauty (sending them deformity) gay clothes, sending them rags, &c. Sometimes he makes their pride become them ill, and so they be noted and disgraced thereby: Sometimes he makes their gifts unprofitable, and blasteth them, that they die, foils them, when they seek themselves most, lets them fall into some foul sin, and so shames them, or crosseth them by some punishment or other, &c. God will cast dung in their faces, and besmear them; he delights to disgrace such. Call to mind the forementioned Examples, of the evil Angels, ths Builders of Babel, Pharaoh, Adonibezek, &c. and how God set himself against them.

1. If we observe any to be very proud, do not we envy them, but rather pity them; for God is their enemy, and their destruction cannot be far off.

2. As we would avoid destruction, let us take heed of pride, and labor to be purged of it more and more; let us resist it and stamp it down. God will not give his graces to those that will rob him of the glory of them. If we strive not against this, but yield hereto, God will either let us fall into some foul sin, and so shame ourselves to cure us, or at least he will thwart us with many crosses, which by humility we may avoid.

And giveth grace to the humble,] The direct Reason to move us to humility, Unto the humble, God giveth the gifts of his Spirit, temporal deliverances and favors, respect among men, favor with him self; he dwells with such, and filleth them with good things. This may be shown in all the properties thereof before mentioned: 1. They that be vile, and nothing in their own eyes, and be poor, mourning, [ 1] sighing, hungering, &c. obtain mercy with God. They are fit objects thereof (witness the poor Publican) will be thankful, and do any thing at God's command. 2. Such as acknowledge themselves unworthy [ 2] of any mercy, God honoreth with many; as Abraham, Jacob, the Centurion, the woman of Canaan▪ with others. 3. They that acknowledge, [ 3] that whatsoever grace or gift they have, they have had it of God, and refer it to his glory, shall have more, as he that had gained five Talents: He is not worthy to be an Almsman, that will not acknowledge the Donor. 4. They that acknowledge their own [ 4] insufficiency and inability to good, or resist evil, these will pray, and God will keep them, and give them the grace they want: they shall be satisfied, as the thirsty ground with rain. David prayed to be taught, and got more understanding then the Ancients; to this end also they will hear, read, come to the Sacraments, &c. as knowing the need they have of help, and so are holpen. 5. They that humbly submit themselves [ 5] to the obedience of God's word, them he will teach, and they shall profit: These shall save themselves from many a sin and sorrow, which else with David, Jonah and Peter, they may bring upon themselves. 6. When having sinned, they humble themselves, God is [ 6] near them to receive them to mercy (as to the Prodigal) and to turn away evil, as from Josiah. 7. Them that humble themselves under [ 7] God's afflicting hand, God graceth with deliverance, as David from Saul, from Absalom. 8. Them that keep themselves humbly within [ 8] their compass, God teacheth, and keepeth in their places to do good, when others meddling with matters above their reach, run into some error or heresy, and bring shame upon themselves. So 9. Them that be humble towards men, preferring others before themselves, and being low in their own eyes, God graceth with favor, credit, and a good report.

The Use followeth in the following words.

Verse 6.

Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.

THe Apostle having shown that Humility is an ornament to be labored for, and given a Reason thereof, he doth here press the same with an Exhortation, teaching both us how to preach, and you how to hear: We must deliver sound Doctrine, prove it strongly by Arguments and Reasons, and then urge the practice thereof, to the avoiding of evil, and performing good, else we do nothing. People also must thus hear; when they know a thing, then must they yield to the obedience thereof, else all is nothing. We must be cast into the mold and shape of the Doctrine delivered; we must follow the sample and pattern of the Word; we must write after our copy, though haply we do it not so fairly as were requisite; we must be like the echo that answereth the same sound to the voice, though not perfectly: Our lives must in some measure be answerable to the word.

Humble yourselves therefore.] Humility is the way to God's grace. If in seeing our own vileness and sin, we do humble ourselves, God will have mercy on us: Shall not the grace of God allure us, which is more worth then the whole world? what else will? But of this before.

Under the mighty hand of God,] Now follow two other Reasons to persuade to humility; One from God's power, with whom we have to do; the other, from the preferment whereunto we shall attain in due time, he will exalt us.

From the 1. The mighty hand of God, either to lift us up being humble, or cast us down being proud. Note, that

The consideration of God's Almightiness is a good mean to make us humble: See this in Peter, at the great draught of fishes, Depart from me, for I am a sinful man: So Abraham, I am but dust and ashes: So Isaiah, Woe is me, I am undone, &c. Hence God gave his Law in such terrible manner, and humbled his Servants whom he was to send unto his people with fearful visions; so when God would somewhat take down Job, he did it by showing him his power in his creatures. God's hand indeed is mighty, that made the world of nothing, divided the Red sea, opened the earth in sunder, made the mountains to tremble, and will raise us out of our graves in the last day. This ought much to affect us, that so we might seek to get into his favor, stoop to his Word, submit ourselves under the cross, and be humbled: The want of this is the cause of pride, and that we do not stoop before the Lord: We think because we can make our part good one with another, we can do so with God: But O potsherd, who art thou that strivest with thy maker? What is the potsherd to the bar of iron? whether it give or take the blow, it breaketh into pieces; the proudest Giants have not stood before him when he hath been angry: If the Lyon roar, the Beasts tremble. If a Giant should take an ordinary man in hand, what could he not do? would he not fling him against the ground, and make the earth to ring? so doth God by many a proud man in a year, he flings him on his back against the ground, and makes all the Country ring of the fall.

O then consider this, and humble thyself for thy sins past; labor to get into God's favor, stoop to his Word when he speaks, yield and bow under his afflicting hand, lest he tear thee in pieces, whiles there is none to help, if his wrath burn but a little: Oh, Kiss the Son lest he be angry, and ye perish in his wrath: Little did Pharaoh, Nebuchadnezzar, and others, think God had such a mighty hand: Be wise by their harms, stoop in time, lest he make thee have woeful experience of his Almightiness to thy confusion.

And he will exalt you,] Namely, with grace here and glory hereafter. This is the second Reason, from which note, that

Humility is the way to glory: This may be shown in the forementioned properties of humility: If a man confess and humble himself in the sight of sins, God will exalt him with comfort; so will he outwardly advance the humble and dejected. Leah being despised, God made her fruitful, as David from the Ewes to be anointed, and after he was humbled under many afflictions, God exalted him to the Kingdom in his own time; so were Joseph, Esther, Mordecai exalted; so will he exalt to glory in Heaven all his that have humbly walked before him amidst their sorrows, and the many afflictions of this life, as Lazarus.

Labor we therefore for humility, if we would be indeed exalted.

In due time.] Though God's servants be not always advanced or delivered when they will, yet shall they in due time: God is not only able and willing to exalt his humble servants, but infinitely wise to know the fittest time: He doth all things in due time: If he deal with the insensible earth (if our sins hinder not) he sends rain, the former and latter in due season: If with brute Creatures, he gives them meat in due season, on whom they wait for it, much more will he give unto his own servants: He that teacheth men to do things in due season, to sow, plant, reap, fell timber, all things to their best advantage, will do his in season. As he pulls down the wicked in due time (though often not when we think good, or so soon as we would, but when it shall be most for his glory, the comfort of his servants, and the greatest shame and astonishment of his adversaries, as it was with the builders of Babel, Haman, and others) so will he also exalt his own, as were Joseph, David, Moses, with others.

Let us wait upon God patiently, think not long, use the means diligently, and pray, but murmur not, use no unlawful means: We must not despair, though we be not holpen by and by, knowing that the due time is not yet. Sarah and Rebecca failed herein, and used unlawful shifts, the one to obtain a child by her handmaid; the other, the blessing for the Son she loved. Isaac would not do so, but waited and prayed twenty years together for a child, and never would meddle with any handmaids bed: We may not appoint the Lord the time, whose are times and seasons.

Verse 7.

Casting all your care on him, for he careth for you.

HEre he exhorts to another necessary virtue, even Faith and Confidence in God, whereby laying aside all superfluous and excessive care, we depend upon God for the welfare both of body and soul: This is of very great use in our life, and that which will make it much more comfortable then most men's lives be. It may depend on the foregoing matter thus, as an Answer to an Objection that might rise from the former point, which concerneth humility: If we should be thus humble towards men, then should we be misused of all, and made a threshold whereon to tread: No, saith the Apostle, cast your care on God for that, do that you are commanded, and commend yourselves to God, he will care for you; Will he suffer them that obey him to be trodden underfoot? No: What will he do then? take the care of them, and that both for body and soul: Here then we have an Exhortation and a Reason.

Casting all your care on him,] What, would he have us altogether careless, and have no regard what becometh of our bodies and souls, but leave all to God? No, there are two extremes to be avoided, too careless, and too careful; a Christian must go in the midst.

By All, he means all superfluous and distrustful care. God bids we should labor, strive, seek, give all diligence in the matters of Salvation, to get Knowledge, Faith, Repentance, &c. therefore must hear, read, meditate, pray, confer, &c. for though God work both the will and the deed, yet he will have us work out our salvation with fear and trembling; he will not save us without us: So for this life, we must be painful; as Adam both before and after his fall: Every man must have an honest calling, and therein take pains (else he must not eat) that he may be a profitable member in his place: As the wise man commendeth diligence, so doth he as well speak against idleness; yea, we must have an honest and moderate lawful care; therefore is the sluggard sent to the Ant to forecast, and save somewhat in youth against age, in health against sickness, as Joseph in the time of plenty saved for the years of famine; All this God likes well: When these two meet, as they did in that good woman, Pro. 31. or when one is husbandly both for soul and body, as either of them is better then nor, so both of them are excellent: Who may tend upon the good of their souls, better then the diligent and provident? Who may do more good to others then they? for idle persons and unthrifts, are neither good for themselves, nor anybody else.

1. This rebuketh slothful Christians, that have no care of their souls, regard not the Lord's Market-day, the Sabbath, care not for the Word, or else come coldly unto it, without buying, or laboring to make provision of those graces needful to Salvation; care not for Prayer, the Sacraments, Religious Company, &c. Hence it is that they have ragged, beggarly souls, void of any true riches or spiritual graces, and so will be cast out with Dogs: This will be fearful condemation, that so few wise Merchants purchase the Pearl, lay up treasure for their souls, or seek the true riches in Christ; few labor for the meat that endureth to life everlasting: O the soul is little regarded, and yet what profit is it to win the whole world with the loss thereof?

2. It rebuketh idle persons, that have no Calling, no skill in any, no mind to follow any; or if they do, then do they unthriftily waste their time in drinking, gaming, &c. and when they come home, either through their own pride and unthriftiness or their wives, they lash out as long as their means lasts, without any frugality or moderation, whence poverty taketh hold on them, whereof they should take notice, and reform: Oh, its an ornament in a Christian to be diligent and frugal.

The other extreme which is forbidden, is, Excessive care; and this is for soul or body: Soul, when we cast distrustful thoughts, or have cares out of our own reach, and which be in God's power; as thus, If one that hath been a notorious bad person, hearing the Gospel preached, and Mercy proclaimed to such, should be held off, because he never looks that any such thing should be done to him, but thinks it impossible he should ever come to good, that hath been thus and thus bad, and so hold off, and thinks as good never being to seek to God, for it will never be. This partly must use the means that God hath ordained for miserable sinners to come unto him, and find mercy by, and commend the success to God. Another having begun to find some comfort, and enter upon a good course, is held off, hearing he must renounce all sin, and labor to please God in all things, else no salvation; now he hath one sin or corruption he thinks verily he shall never prevail against, therefore as good never go further: He must use the means of subduing this by the Word, Prayer, the Sacraments, &c. knowing that as God gives him strength against some, he can also and will in time against all corruptions; in the mean time, take it. Another having begun, hears, that he only that endures to the end shall be saved, and he thinks he shall never, but shall fall either finally, and perish, or at least most foully into some error in judgment, or sin in life, and shame all, and therefore as good go no further: But God bids us use the means, and look for good success, and cast our selves on him. I grant indeed, if we should look upon the world, the Devil, ourselves, we might fear; as also considering that many great ones have fallen; but its like either they trusted to themselves, or neglected the means; which if we do not, God will keep us: If we should use the means, and yet torture ourselves with care, how miserable were our lives? Another saith, he shall never be able to abide persecution and the fire, let such labor for faith and love, and yield to God in what he calls for; bearing present afflictions patiently, whom God will enable to greater, if he shall call them thereto: So some are afraid they shall die a raving death, some that they shall be bedrid and lame, some that if they should have the Stone, or such a grievous torment, they were never able to endure it, &c. Its good in some sort to hove some such forethought to quicken our care, but not distrustfully to discourage ourselves. Again, if a man should be so careful for his soul, as to neglect his Calling, and think he should not follow it, this were excessive care.

Excessive care for the body; its either for fear of evils, or for obtaining good things: For the 1. O what if I should lose all I have, and come to misery, by Bankrupts, fire, &c? What if I should fall into such a cruel man's hands, he would undo me? Also what if I should for my well doing and profession have my Landlords displeasure, be put into Courts, brought into trouble, &c. we must labor for grace to bear us out in such things, and for heaven, doing our duty wisely and godly, as Daniel, and leaving the issue to God, on whom we must cast ourselves and our care.

For the 1. Its either when we take care for the successes of things, which is God's part, or when we use excessive care, that makes us sin, by neglecting some duty, or committing some evil: For successes, as when we have made a bargain, and used the means, then we fall to take thought for the success too; but Oh, if it should not prove well, I should be hindered or undone, but we must use the means, and leave the success to God, when we have used the outward means, and prayed, and so sanctified our labors, then ought we to live by faith, and be assured that we shall have that success that God shall see best. If it shall fall out to my desire, I shall desire to be thankful, if otherwise, I know God will dispose it to the best, as Esther, If I perish, I perish. For excessive care for worldly things, when men will for these neglect good duties to God, their own Souls, Families, Poor, Word, Sacraments, Prayer, &c. or shall commit evil, by stealing, oppressing, dissembling, defrauding, breaking the Sabbath, &c. This is wicked. Would God have us provide for ourselves with his dishonor, with the wounding of our own souls, and hurting our brethren? or cannot he provide for us sufficiently without these? When we follow our Callings (all duties discharged) and be provident and thrifty that nothing be lost, this is as far as we must go, further we must not, any further is too far.

1. This rebukes the universal sin in this Land: Poor people take such thought what they shall eat, &c. that they lie, steal, &c. The richer sort use all unconscionable courses, dare not come to the Word for fear of wanting, nor read nor pray in their Families, but dare do any evil, or at least be so excessively careful, as that thereupon they use lying, deceit, oppression, racking rents, &c. and this is not the fault of the bad only, but even of God's servants, who be tainted with too much care, under the the color of lawful care going too too far: They are careful oftentimes about the successes of things, when they might by faith rest quietly on God: They do often neglect good, or post it over, and do evil with more care.

The root of this in the men of the world, is want of Faith, for had they any persuasion of God's love and care, they would not be thus careful; so also the want of prizing, seeking and regarding Heaven and Spiritual things. In God's children, the weakness of Faith is the ground hereof; as also their too little esteeming of heaven and heavenly things: For if we were assured of God's particular caring for us, and that heaven (so excellent a place) is ours, and did more highly esteem of Spiritual graces, with the means thereof, we would spend much time in them, and so be kept from so much worldly care.

2. Let us therefore labor to be purged of this distrustful care, or being free, to keep ourselves so: To this end we must labor for faith, and to increase therein, and highly to prize grace; and the rather must we thus do, because as this vice hath so ill roots, so the fruits are as bad. Excessive care for the world hurts the body, brings gray hairs, distracts and rends the mind asunder, makes a man unfit for any good, unfit to be a good Magistrate (as who will never tend or regard the public good) so to be a good Minister, nay, to be a good householder, as which will justle out or hinder Reading, Prayer, good Duties, &c. It hinders a man from the Word, or if he doth come thereto, he is already so full, as all runs beside, or falls asleep, and so cannot meditate thereon, or receive any comfort thereby; it chokes the Word, yea, in time makes a man mock at it: It makes him unfit to pray or perform any other duty, yea, unfit to die, and for Christ's coming; but fit for all evil, for its the root of all evil, and easily leads a man to the breach of any Commandment: The Devil can fasten any temptation on such a one.

Let us therefore take heed of it, and the rather for that 1. These things be good in a very mean degree, cannot breed contentment, nor make a man happy. 2. They are base, bones for Dogs, such as Reprobates have more in plenty, then God's Children, more meet as wages for slaves, then portions for Children, even the wicked have these, but the godly have spiritual graces here, and hereafter eternal life. 3. They be very vain, subject to many losses and changes; yea, and we are as vain as they, which if we should never lose, yet might be taken from them not twenty or forty years hence, but ere tomorrow; and whether we shall leave them to our children, we cannot tell, haply it may be to strangers, yea enemies; if to our children, we know not how they will spend them. If some miserable men that have robbed God, stolen from the poor, sold themselves to the Devil, had but leave to look out of their graves a little, and see who dwells in their houses, and have got that they left, it would increase their torment to see they were such fools: Therefore to be excessively careful, is neither good for ourselves nor our children, we must follow our calling and be thrifty, and go as far as we may lawfully, and no further: We must give our children good education; and if we can do that by good means, all duties discharged, then there's great hope of God's blessing, and if they fear God, it shall be blessed, and that shall be sufficient; and if they fear not God, the more we leave them, its the worse, and the more hurt they will do: how happy would it have been for many a youth, if he had been left at a trade hard at work, &c. he should not have run into many sins that his abundance hath led him into: If we leave them the poor's part, the Ministers part, &c. God will rifle in their pack, and have so many quarrels against them, so that a little by lawful means gotten, shall do them more good, then a great heap of Lambs grease, when the heat of God's wrath begins to beat upon it: A man's house cannot be established by iniquity. In all these respects, let us take heed of distrustful and excessive care: O how sweetly might a Christian live, if he would follow his Calling diligently and thriftily, and go no further, but leave the rest to God: Thus might we be freed from a world, nay, rather an Hell of cares that now distract us, and make us unfit for good.

For he careth for you.] A main Reason; we may spare all our care, anymore then the lawful use of the means; for why, if God care for us, we are well enough; He is infinite in power, therefore nothing impossible to him, nothing can hinder him; He is infinite in love and mercy, therefore ready enough to do us good; so in wisdom, therefore knows what we need, and is good for us: Its not so with the children of any earthly Parents, for they sometimes would care and do for them, and cannot; some can, and will not; some both can and would if they knew, but through distance of place, and such like lets, they know not their state.

Now that God doth care for his, appears, for he chose us before the Foundation of the world; In Adam He created us happy, and fully furnished us with all things needful for us; In our own Creation, he gave us our shape in our mothers womb, and kept us that we were not stifled: So in our birth, infancy, wanton youth, and wild time, when we cared not for him nor ourselves, he provided for us, as ever since by his Spiritual goodness: He hath provided us a peaceable Land, Magistrates to rule us, Ministers to teach us, given us his Son revealed in the Gospel: He chose us ere we were, therefore will not forsake us being his; gave us his Son, therefore with him will give us all good things; called us of his own free grace without our desire, and will he not fulfil his good works, now we desire it above all things; he gave us life, therefore will give us food and raiment for the preservation thereof: He gave us those without our either care, help or pains, and will he not give us the lesser with our pains? He feeds the fowls of the air, and clothes the Lilies of the field, and are not we much better then they, and can use means more then they?

1. For so many of us as know God to be our God and Father, let us rest ourselves on this promise, and help ourselves against this world of cares, which through the want of faith doth so much distract us: O the state of God's Children, is a safe happy state, if they knew it, which through faith they might.

2. For the world, no marvel though they ca • k and use all unlawful means, seeing they have no Father to care for them, and are poor Orphans: If a poor fatherless boy should run up and down, toil and moil, and be careful to please everybody, everyone would say, Alas, its a fatherless child, &c. but if a rich man's Son should so do, and whine and drudge, and pilfer, geting into one bodies cupboard, and stealing a loaf, into another's cellar, and stealing drink, into another's field, and stealing his hedges, would not everyone cry out on such a one, and would it not be an horrible disgrace both to the Son and Father? So it is with the godly and ungodly about these worldly things, &c.

Verse 8.

Be sober, be vigilant, because your adversary the devil, as a roaring Lyon walking about, seeketh whom he may devour.

HEre follow two other most necessary Exhortations, the one to sobriety, the other to watchfulness, and that from the danger that else we must needs fall into, by reason of a most dangerous adversary that seeks by all subtlety and diligence our destruction: fitly are these joined together, that before this; for as a drunken man cannot hold open his eyes, so cannot an intemperate man in these things keep a Spiritual watch.

Be sober,] Sobriety is a moderation and right use of our lawful liberties which are given us of God, not to be used as we will, but as may stand with these three main ends, the glory of God, our own good, and the Salvation of our Brethren: Our lawful liberties are meat, drink, apparel, recreation, mirth, use of marriage and riches, all which may be reduced to these two heads; namely, Pleasure, and Profit. But of this heretofore.

Be vigilant,] He means not of the bodily sleep (that's not prohibited, so it be in fit time; the night not the day, so it be in fit place; our Chambers, not the Church, in fit measure to enable us the more for the duties of our Calling) but of the sleep of the soul, for there be many that be awake in body, rising early, and go late to bed, which yet are in a spiritual sleep in respect of their souls, fast asleep in their sins, and lie snorting in deep security of sin. Watchfulness is a diligent and continual looking to ourselves, that both in thought, word and deed we may resist evil, and do the good we ought. This is the work only of a good Christian, who being awakened out of his sins, hath obtained the pardon of them, and assurance thereof, and therefore hath set his heart to lead a godly life, and to please God in all things: Its requisite then that a man be awakened before he can watch, as we bid not a man fast asleep look to this or that, but first to wake, and then look to it; we bid not a man that is down, run, but first to get up on his feet, and then run.

By nature we are asleep in sin, yea dead therein: For 1. As in the bodily sleep all the senses are bound up; So in the Spiritual, a natural man hears not the voice of God, hears not the alarms either of mercies or judgments: He sees not one step of the way to Heaven, nor the danger he is in; Though he wallow in the mire of foul sins, that a good man will stop his nose at, yet he smells nothing; he cannot taste good and evil asunder, but calls sweet, sower: The Word, good Counsel, good Company, &c. wherein God's people take most delight, are bitter to him: Though the word hit him never so hard blows, he feels not, as neither, though he wound his own conscience with never so foul sins. And 2. As a man asleep loves not to be awaked, so a natural man out of his sins, and to be called upon to repent. 3. As in sleep men dream of that they have not, so a natural man dreams he is in a very good case, hath faith, repentance, love, &c. when its nothing so, and when he awakes he confesseth it. 4. As a man in sleep speaks some good words, but knows not what, and by and by is out; so a natural man in good company will speak good words, but hath no feeling of them, and will again be quickly out of them. 5. As a man before he sleeps, gives direction that none awake him, and turns from the one side to the other, sleeping now on the one, then on the other; so a natural man will not be called upon to repentance, having slept long enough on the one side in prodigality, will haply turn on the other, and lie as long in covetousness. 6. As a man that hath been in a long deep sleep can hardly be awakened, though it thunder, though the winds be ready to blow down the house he hears nothing; so its hard to awaken any out of sin, especially when they have lain long, and lived therein, no Preaching or calling on, no Judgments of God, though never so apparent, can awake them from their security. 7. As sleep is an image of the first death, so is sleep in sin of the second.

Therefore we must endeavor for faith, and set upon a good life, we must learn to watch and keep us well while we be well: To this end, we must make use of the Trumpet of the Word daily sounding in our ears, and take notice of God's Judgments, both on ourselves and others: What may not induce us hereunto?

Reasons are many. 1. We are of the day, and the light of the word shines in our faces: Its enough for them in the night of Popery, [ 1] and where the word is not, to sleep in sin; he is a sluggard indeed that sleeps, when the Sun shines his face: Some of you have slept till nine [ 2] a clok, till high noon, till three in the afternoon, for shame awake. 2. He that sleepeth in Harvest, is the Son of confusion. This is the plentiful harvest of the Gospel: Now there is good to be done, good gathering [ 3] of faith, knowledge, repentance, and such other graces. 3. Its a shame to sleep when others be at work: Many through God's grace be awakened by the word, and are busily working out their Salvation, laboring for grace, and using the means diligently, and will you lie snorting in sin? then will they be provided of necessaries, when you will [ 4] perish. 4. Its a shame to sleep, when all one's work lies to do, but many among us have done just nothing of that that God hath set them here for, nothing done towards their Salvation, but all against it; [ 5] awake therefore ere night come, when you cannot work. 5. It were strange if a man should sleep when he were in great danger, the house burning over their heads, or in an hideous Tempest, ready to be cast away, but every natural man hangs as it were over the pit of Hell by a [ 6] twined thread. 6. It were strange if one should still sleep, having many Messengers sent to awake him: Some will say, If any had called me, I would have awaked with all my heart; we are called by Sermon after Sermon, by this Preacher, that Preacher, the other, &c. to whom the Lord will say, Did not I send you and you to awake such a man, &c. you are now come under the means of awakening; O that it might please God to bless his Word, in piercing the ears of your soul to this end: And be not half awaked, and afterward when you be gone hence, fall asleep again; as a man in a deep sleep, being called upon, he begins to stir, and lift up an eye, and it may be his head from his pillow, but hearing no more, he lies down again, and falls again as fast asleep as before; let it not be so with us. Some, I doubt not, begin to think with themselves about awaking, and that it were good for them so to do; but beware when you be gone hence, you lay not your head down again, but come and hear again and again, till you be soundly awakened, that you may not hereafter sleep anymore; if you be not awaked, you must perish forever. A man would be loath to die in his Natural sleep, having gone well to bed, and thinking of no such thing, yet this cannot hurt a good man; but to die in the Spiritual sleep is damnable. And I beseech you young men and women be awakened betimes, defer no longer, the longer the worse: Come to a man newly gone to bed, ye may easily awake him; come an hour after, more hardly, but come at midnight, and then though you call and shout, you can scarce awake him: Sleep not till your middle age, you can hardly be awaked then, but if till your old age, with exceeding difficulty, if at all. But of this also I have spoken before.

Because your adversary the Devil, as a roaring Lyon, walketh about, seeking whom he may devour.] A Reason of the forementioned Exhortation: By yielding thereto we shall take away advantage from the Devil, who else will draw us into manifold temptations: He is here described by all things that make a dangerous Enemy; as Malice, called therefore Our adversary, the Devil; Strength, called therefore A Lyon, A roaring Lyon; Subtilty, That he walketh about, seeketh by all ways and means, as by violence and craft to draw us into evil; Diligence, That he walketh about, &c.

His malice is exceeding against God, and man especially, God's people, and against all goodness: It hath been so from the beginning; from his fall he was filled with malice against God, laboring by all means, that no reasonable creature might praise him on earth: His envy also against mankind continueth, he is still a most deadly enemy against all goodness and means thereof, against good persons, good duties, good meetings, the Word, Sacraments, Prayer, Fasting, &c. laboring to hinder these, and the good success of them; as the good Angels are filled with love and zeal to God and goodness, rejoicing at the conversion of a sinner; so is the Devil on the contrary, yea, his malice is deadly, nothing will content him but our blood, and destruction both of body and soul; therefore called Satan, An Adversary, The Envyous man, The Accuser of the Brethren, A Murderer from the beginning; and because there is no man so vile, but hath some relics of humanity in him, he is compared to the Beasts without reason, and so termed here A roaring Lyon, as elsewhere, A red Dragon, &c. he it is that first tempts, and then accuseth us to God, and ready to be the executioner: Let him suck the blood of never so many, yet is not his malice the more satisfied; he hath been so from the beginning, but now more by much, because his time is but short.

Strength: He was strong by Creation, which though it be diminished, yet continueth it exceeding great: He can do marvelous things, though no true miracles. Through God's permission he were able to do infinite mischief, see in Job, what havoc he soon made; his names declare it, The strong armed man, A Lyon, yea, A roaring Lyon, his strength being doubled with hunger, A great red Dragon, Principalities, Powers, &c. Prince of this world, bearing a great sway, and having many at his command; The God of this world, yea, that doth almost what he list, and who in respect of man's power to resist, hath as it were an Omnipotent strength to do what he list: And as he is wonderful in strength, so he knows it well enough, and is audacious and bold to put it out to the outmost; when he may (as to Job ) he will set upon any the greatest and worthiest servants of God, and sometimes foil them: He set upon David, a man according to God's own heart, and foiled him twice shamefully, and again got him to number the people: He winnowed Peter that was so courageous, he buffered Paul that valiant Champion; yea, he set upon our first Parents in their innocence, when he had no great likelihood of prevailing; yea, upon our Savior Christ himself, having no likelihood at all, and that again, and again, and again; and when he had been so often foiled, yet he departed from him but for a season, who no doubt was busy with him in his passion in the garden.

Subtilty: He was made exceeding wise by Creation, which is not lost, but perverted and turned to evil; much hath been revealed to him, and wonderful much he hath gotten by his almost 6000 years experience, which would make a simple body wise, yet he hath not an absolute knowledge; He knows not our thoughts and hearts perfectly, nor things to come, but he can guess very shrewdly and nearly at them by signs, and comparing things past with present, as at our thoughts by observing our speeches, actions and desires; So at future things, by knowing and seeing further into the nature of things, and of men's bodies, then men can, but he is exceeding cunning to do evil and compass his purpose; He was so at first, much more now, therefore called, not a Tempter, but the Tempter, by way of excellency; he that hath the Art and Trade of Tempting, that is the Master thereof, all others learning of him: So the old Serpent, which was subtle at first, but now much more; How cunningly dealt he with Eve? 1. He goes to her, not to Adam. 2. When she was alone. 3. Pretends great good will. 4. Takes away the fear of all danger. 5. Tells her of great benefits which would come by eating of the forbidden fruit, yea, such a benefit as she most desired, and was most fit to tempt her, she wanted nothing but to be as God, &c. 6. He shows her the beauty of the fruit, and how like it was to be good meat, and so perverted her: So dealt he with our Savior Christ, when he had fasted forty days, and was alone in the wilderness, then he tempts him to trust; and not prevailing therein, to presume; wherein failing, he propounds wealth and honor: So now, he tempts some to be Atheists, and of no Religion; if not so, then to be of a false Religion; if not so, then to be careless and idle professors of the true; if not so, but that men will be somewhat careful, to read, hear, get knowledge, be forward, then he labors to lift them up with pride, and blow them out of the Church to Amsterdam, make them too forward, &c. yea, some he will not leave there, but provoke them further, to be Anabaptists, nay Sebaptists, as Mr. Smith, who Baptized himself: If he cannot tempt men to keep from Church, then will he go with them, to hinder them from receiving any good there, and there bring them asleep, if they be inclined that way; or if not, then fill their heads with worldly thoughts; if not so, then he brings in good thoughts of some good things, that at another time were good, but now out of season, as thoughts of some other Sermon; so in Prayer, he fills the head with odd and strange thoughts, or else with thoughts of the Sermon, to keep them from lifting up their hearts wholly to God: If he cannot keep men in presumption, but that they be troubled about their estate, then he seeks to drown them in dispair: Bad men he will incite to those evils they be most apt to; Civil men he will keep in a coldness in Religion, and carelessness in the matters of Salvation, as about the Word, Sacraments, Sabbath, Prayer; Good men he will incite to do good things, but to ill ends, or if they propound good ends to themselves, to compass them by unwarrantable means; Thus is he a cunning fisher and fowler? He hath baits and nets for all kinds, high and low, rich and poor, learned and unlearned, men, women, young, old, he will spread them, and so lay them, that he will not lightly miss: He hath for every sex, age, constitution, complexion, state and condition; he will make his shraps of profits, or pleasures, or honors, and then get in some, especially of the fairest marks, and set them up as a stall, and by both together tills in many.

Diligence.] He will spare for no pains, he rests neither night nor day, but goeth about continually; His occupation is to compass the Earth: If he prevail not at one time, he will come again and again; yea, he will not leave a man as long as he lives; and though there be such an infinite number alive at once in the world, yet what with the multitude of Devils, and with their most exceeding diligence, and unwearied pains, no man is free: So that he is armed on all sides to do mischief: If he were malicious and had no power, we might despise him; if power and no malice, or but a little, we might the less fear him; or if malice and strength, yet if he had no wit nor cunning, there were much less danger, for he were as a Giant without eyes, one might keep out of his hands; or if he were all those, and yet were lazy, and could take no pains, we might be free most what, but put altogether: O Lord, who shall escape him?