IMPRIMATUR.  
Novemb. 25. 1693. Guil. Lancaster R. P. D. Henrico Epis. Lond. à Sacris Domesticis.   

A Practical COMMENTARY, UPON THE First Epistle General of St. Peter, VOL. II.  
Containing the Third, Fourth and Fifth CHAPTERS.  
By the Most Reverend ROBERT LEIGHTON, D. D. Sometime Archbishop of Glasgow.  
Published after his death, at the request of his Friends.  
LONDON: Printed by B. G. for Sam. Keble at the Great Turks-head in Fleetstreet, over-against Felter-lane, MDCXCIV.   

TO THE Christian Reader.  
THE following Discourses of our most Reverend Author contain his judicious and pious Thoughts, upon the Third Chapter to the end of the First Epistle of St. Peter, which together with the Commentary on the First and Second Chapters, published the last year, make a complete and useful Explication of that whole Epistle. They might have been all of one Impression, and so have come into thy hands at the same time, and in one Volume, had not some prudent considerations obliged us to change the Printer: However we have taken care so to print this Second Part, that it may conveniently be bound up with the first; and there is little loss by the delay, but that of time, which perhaps is not so much neither, but that it may (with more profit to thee) be happily redeemed.  
I know that some do not relish the phrase and contexture of such Discourses; but I am on the other hand assured by others, very able and competent judges of such performances, that they are highly valuable in their whole scope and tendency: for they think that they not only contain the purity of Doctrine according to Scripture, but also the life and spirit of Christian Morals; and that they happily cement together, and bear in upon the heart right notions of God and Religion with solid Piety: In a word, that, as they are written by a Primitive Spirit and in a plain Style, so they may, through God's grace, sow the Seeds of Primitive Devotion, which is too much worn out in this Age; the seat whereof is more in the Heart, than in the Head. If they serve in any measure those great ends, our labour is highly rewarded.  
Let such then, as shall reap this benefit by these well designed Papers, be pleased to know, that it is not so much to me, as to the Pious Zeal and Care of our Great and now Blessed Authors surviving Relations, that they owe this Happy Enjoyment: whose Virtue and Piety afford matter enough for a large Preface, if their Modesty did not so awfully restrain my too forward inclinations, that I must content myself to say, that they now live like him, whom they tenderly loved whilst he was amongst them; and that as he did, so they make it their business to do good, without letting the World know of it. It has been at their charge and pressing desire, that all those papers that are already printed, have been copied out, prepared for the press, and published. They neither proposed to themselves, nor expect any other advantage but thy Edification, and therein the glory of God; rich returns indeed, and which nothing can rob them of, but merely thy inproficiency, and if that happen (which God forbid) the loss shall be more thine than theirs.  
I was not willing that such good ends should be obstructed by my declining any part of the trouble that fell to my share; on the contrary I considered it a Duty I owed first to God, and then to the memory of the excellent Author, whose divine converse and wonderful example, gave me early and powerful Resolutions to dedicate myself to God, and the Service of his Church.  
In my performance I have done my best (though short of what I wished) to serve thee; there remains in our Hands some brief but lively Discourses upon the Epistle to the Ephesians, upon the Decalogue, the Creed, and the Lord's Prayer, which possibly may be made public in a convenient time. When this is done, I think we have ended all we intent to publish at present. Let us therefore set about the reformation of our Lives, in the use of these means, depending upon God for the success; and that he by his free Grace and good Spirit, may enable thee and me, by this and all other helps, which this Age affords, to make greater and greater Advances towards Heaven, and so to finish our Course with joy, is and shall be the hearty Prayer of,  
Thy Servant in the Lord, I. FALL. York, March 13 th'. 1694.   

Books written by the most Reverend Father in God, Robert Leighton, D. D. sometimes Archbishop of Glasgow. Printed for, and are to be Sold by Sam. Keble, at the Great Turk's-Head in Fleetstreet.  
EIghteen Sermons Printed in 1691: 8ᵒ. A Practical Commentary upon the First and Second Chapters of St. Peter, by the most Reverend Robert Leighton, D. D. sometime Archbishop of Glasgow, 1693. 4o.  
Rmi. D. D. Roberti Leightoni Praelectiones Theologicae in Auditorio publico Academiae Edinburgenae (dum Professoris primarii munere ibi fungeretur) habitae. una cum Paraenesibus in Comitiis Academicis ad gradus Magistralis in artibus Candidatos; Quibus adjiciuntur Meditationes Ethico Criticae in Psalmos, IV. XXXII. CXXX. 1693. 4o.  
A Practical Commentary upon the First Epistle General of St. Peter, Vol. II. containing the Third, Fourth, and Fifth Chapters, by the most Reverend Robert Leighton, D D. sometime Archbishop of Glasgow, 1694. 4o.   

ERRATA.  
PAg 16. on the margin for nulla, read multa. p. 22. l. 22. far very. read very far. p. 51. l 5. mind read mud. p. 61. l. 10. be read the. p. 81. l. 2. re read respect. p. 211. l. 1. not be read not to be. p. 219. l. 25. caties read Calamities. p. 243. l. 16. point it thus, we were all sealed to God in Baptism; p. 245. l. 1. yea, read ye. p. 254. l. 20. deal where he reigns. p. 261. l. 31. bear read bore. p. 277. l. 10. he read the ib. penult. it hatest read hatest it. p. 281. l. 29. point it thus, not to equal that, which it were so reasonable, etc. p. 262 l. 32. their read the. p. 357. l. 21. before? you, read before you? p. 416. l. 14. of the way teaching read the way of teaching. p. 441. l. 30 some read foam. p. 448. l. 15. turn read turned.   


1 Ep. St. Peter Chap. III.  

Ver. 1.  Likewise ye Wives be in subjection to your own Husbands: that if any one obey not the word, they also without the word may be won by the Conversation of the Wives. 
THE Tabernacle of the Sun (Psal. 19) is set high in the Heavens, but 'tis, that it may have influence below upon the Earth: And the Word of God, that is spoke of there immediately after, as being many ways like it, holds resemblance in this particular; 'tis a sublime heavenly Light, and yet descends, in its use, to the Lives of Men in the variety of their Stations, to warm and to enlighten, to regulate their affections and actions in whatsoever course of Life they are called to, by a perfect revolution or circuit, (as there is said of the Sun) it visits all Ranks and Estates, its going forth is from the end of Heaven, and his circuit unto the ends of it, and there is nothing hid from the heat of it, disdains not to teach the very Servants in their low condition, and employments, how to behave themselves, and sets before them no meaner Example than that of jesus Christ, which is the highest of all Examples: and here the Apostle proceeds to give Rules to that Relation, which is the main in Families, Husbands and Wives: for the Order it's indifferent, yet possibly he begins here at the Wives, because his former Rules were to inseriours, to Subjects and Servants, and the duty he commends particularly here to them, is Subjection. Likewise ye Wives be in Subjection, etc.  
〈◊〉 Men have said all, and much it may be to little purpose, in the Parallel of these two Estates of Life, the Result will be sound (I conceive, all being truly reckoned) to be very little odds, even in Natural Respects, in the thing itself, saving only as the particular Condition of Persons, and the Hand of Divine Providence, turns the Balance the one way or other, and the writing of Satyrs against either, or Laudatives for the one in prejudice of the other, is but a Caprice of Man's Mind, according to their own humour: but in Respect of Religion, the Apostle, having scanned the Subject to the full, leaves it indifferent, only requiring in those, that are so engaged, Hearts as disengaged as may be, that they that Mary, be as if they Married not, etc. Within a while it will be all one, as he adds that grave reason for the Fashion [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] of this World passeth, 'tis but a Pageant, a Show of an hour long, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] goes by and is no more seen; thus the great Pomps and Solemnities of Marriages of Kings and Princes in former times, where are they? Oh! how unseemly is it to have an immortal Soul drowned in the esteem and affection of any thing that perishes, and to be cold and indifferent in seeking after a Good that will last as long as itself. Aspire to that Good which is the only Match for the Soul, that close Union with God, which cannot be dissolved; which he calls an Everlasting Marriage, that will make you happy, either with the other or without it. All the happiness of the most excellent Persons, and top of all Affection and Prosperity meeting in Humane Marriages, are but a dark and weak Representation of the solid joy that is in that Mysterious Divine Union of the Spirit of Man with the Father of Spirits from whence it issues. But this by the way.  
The Common Spring of all mutual Duties on both sides is to be supposed Love: That peculiar conjugal Love, that makes them one, that will infuse such sweetness into the Authority of the Husband and Obedience of the Wise, as will make their Lives harmonious, like the sound of a well tuned instrument; whereas without that, having such an Universal conjuncture of interest in all their Affairs, they cannot escape frequent contests and discords, which is a sound more unpleasant than the jarring of untuned Strings, to an exact Ear. And this should be considered in the choice, that it be not, as it is too often (which causeth so many Domestic ills) contracted only as a Bargain of outward Advantages, but as an Union of Hearts: And where this is not, and that there is something wanting in this point of Affection, there, if the Parties or either of them, have any saving knowledge of God, and access to him in Prayer, they will be earnest Suitors for his help in this, that his Hand may right what no other can, that he who is Love itself may infuse that mutual Love into their Hearts now, which they should have sought sooner. And certainly they that sensibly want this, and yet seek it not of him, what wonder though they find much bitterness and discontent; and where they agree only in Natural Affection, their observance of the Duties required is not by far either so comfortable and pleasing, or so sure and lasting, as when it ariseth from a Religious and Christian Love on both sides, that will cover many failings, and take things by the best side.  
Love is the prime Duty in both, the basis of all: but because the particular Character of it, as proper to the Wise, is conjugal Obedience and Subjection, therefore that is usually specified, Eph 5. 12. Wives submit yourselves unto your own Husbands, as unto the Lord: So here. Now, if it be such obedience as aught to arise from a special kind of Love, than the Wife would remember this, that it must not be constrained, unchearful obedience, and the Husband would remember, that he ought not to require base and servile Obedience; for both these are contrary to that Love, whereof this obedience must carry the true tincture and relish, as slowing from it, there it will hold right, where Love commands, and Love obeys.  
This Subjection as all other, is qualified thus, that it be in the Lord. His Authority is Primitive and binds first, and all other have their Patents and Privileges from him: therefore he is supremely, and absolutely to be observed in all, if the Husband would draw the Wife to an irreligious course of Life and looseness he is not to be followed in this, but in all things indifferent this obedience must hold; which forbids not neither, a modest advice and representment to the Husband of that which is more convenient: but that done, a submissive yielding to the Husbands will is the suiting of this rule. Yea possibly the Husband may not only imprudently, but unlawfully will that, which if not in its own Nature a thing unlawful, the Wife by reason of his will, may obey lawfully, yea could not lawfully disobey.  
Now though this Subjection was a Fundamental Law of pure Nature, and came from that hand that made all things in perfect order, yet sin, that hath imbittered all humane things with a Curse, hath disrelisht this Subjection, and made it taste somewhat of a punishment, Gen. 3. 16. and that as a suitable punishment of the abuse of that power she had with him, to the drawing of him to disobedience against God.  
The bitterness in this Subjection arises from the corruption of Nature in both; in the Wife a perverse desire rather to command, or at least a repining discontent at the obligation to obey; and this is increased by the disorder, and imprudence, and harshness of Husbands, in the use of their Authority.  
But in a Christian, the Conscience of Divine appointment will carry it, and weigh down all difficulties; for the Wife considers her Station, that she is set in it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis the Rank the Lord's hand hath placed her in, and therefore she will not break it; for respect and love to him, she can digest much frowardness of a Husband, and make that her patient subjection a sacrifice to God, Lord I offer this to thee, and for thy sake I humbly bear it.  
The worth and love of a Husband may cause that respect, where this Rule moves not: but the Christian Wife that hath love to God, though her Husband be not so comely, nor so wise, nor any way so amiable, as many others; yet because her own Husband, and because of the Lord's command in the general, and his Providence in the particular dispose of his own, therefore she loves and obeys.  
That if any obey not the Word.] This supposes a particular Case, and applies the Rule to it, takes it for granted a believing Wi●e will cheerfully observe and respect a believing Husband; but if an Unbeliever, yet that unties not this engagement, yea there is something in it presses it and binds it the more, a singular good that probably may follow upon obeying such; by that good Conversation, they may be gained that believe not the Word, not that they could be fully converted without the Word, but having a prejudice against the Word, that may be removed by the carriage of a believing Wife, and they may be somewhat mollified, and prepared, and induced to hearken to Religion, and take it into consideration.  
This gives not Christians warrant to draw on this Task, and make themselves this Work, by choosing to be joined to an Unbeliever, either a profane or mere natural Husband or Wife; but teaches them being so matched, what should be their great desire, and their suitable carriage to the attainment of it. And in the primitive Christian times, this fell out often, that by the Gospel preached, the Husband might be converted from gross Infidelity, Judaisme, or Paganism, and not the Wife, or the Wife which is the supposition here, and not the Husband, and there came in the use of this consideration.  
And in this is the freedom of Divine Grace, to pick and choose where he will, one of a Family, or two of a Tribe, as the Prophet hath it, and according to our Saviour's word, two in one Bed, the one taken and the other left. Some selected Ones in a Congregation, and in a House, a Child possibly, or Servant, or Wife, and leave the rest. The Apostle seems to imply particularly, that there were many instances of this, Wives Converts, and Husbands unbelieving. We can determine nothing of their conjecture, that think there shall be more of that Sex, here called the weaker Vessel, than of the other, that shall be Vessels of honour, which God seasons with Grace here, and hereafter will fill with Glory; but this is clear, that many of them are converted, while many Men, and divers of them very wise and learned Men, having the same and far greater means and opportunities, do perish in unbelief. This, I say, evidences the Liberty, and the Power of the Spirit of God, that Wind, that bloweth where it listeth, and withal it suits with that word of the Apostle, that the Lord this way abases these things that men account so much of, and hath chosen the weak things of the World to confound the mighty, etc. Nor doth the pliableness, and tenderness of their affections (though Grace once wrought may make good use of that) make their conversion the easier, but the harder rather; for through Nature's corruption; they would by that yield more to evil than to good; but the efficacy of Grace appears much in establishing their hearts in the love of God, and making them once possessed with that, to be inflexible, and invincible by the tentations of the World, and the strength, and ●lights of Satan.  
That which is here said of their Conversation, holds of the Husband in the like case, and of Friends and Kindred, and generally of all Christians, in reference to them with whom they converse, that their spotless holy carriage as Christians, and in their particular stations, as Christian Husbands, or Wives, or Friends, is a very likely and hopeful means of converting others, that believe not. Men that are prejudiced observe actions a great deal more than words. In those first times especially, the blameless carriage of Christians, did much to the increasing of their number.  
Strive ye Wives, and others, to adorn and commend the Religion you profess to others, especially those nearest you that are averse. Give no just cause of scandal and prejudice against Religion, beware not only of gross ●ailings and ways of sin, but of such imprudencies as may expose you, and your Profession, study both holy and wise carriage, and pray much for it, jam. 1. 5. If any of you lack Wisdom l●t him ask of God▪ that giveth to all men liberally, and upbraideth not; and it shall be given him.  
But if Wives, and other private Christians, be thus obliged, how much more the Ministers of the Word● Oh! that we could remember our deep engagement to Holiness of life; 
Naz.  he said right, either teach none, or let your life teach too. Cohelleth, anima conci●natrix, must the Preacher be: 
E●●les. 1. ●. 1.  the Word of Life springing from inward Affection, and then Vita conci●natrix. The Sundays Sermon lasts but an hour or two, but holiness of Life is a continued Sermon all the Week long.  
They also without the Words may he won.] The Conversion of a So●l is an inesti●●a●● gai●, 'tis a high trading and design to go about it Oh! the precious Soul, but disvalue by most: Will we believe him that knew well the price of it, for he p●id it, that the whole visible World is not worth one Soul, the gaining it all cannot countervail that less? This Wives, and Husbands, and Parents, and Friend's, i● themselves converted, would consider seriously, and apply themselves to pray much that their unconverted Relations, in nature dead, may be enlivened, and they may receive them from death; and esteem of nothing, rest in no natural content, nor gain without that, at least using uncessant diligence in seeking it, and their utmost skill, and p●●ns in it; but above all, this is the peculiar task of Ministers, as the Apostle often repeats it of himself, 1 Cor. 9 all gains on earth base for this, a Soul converted is gained to itself, gained to the Pastor, 
Me male amando me perdidi, & te. solum quaerend● & pure amando me & te pariter inveni, â Kemp.  or Friend, or Wife, or Husband that sought it, and gained to Jesus Christ, added to his Treasury, who thought not his own precious Blood too dear to lay out for this Gain.   
Verse 2. While they behold your chaste Conversation coupled with fear. 
AS all Graces are connexed in their own Nature, so 'tis altogether necessary, that they be found so, for the end here propounded, the conversion of those that are strangers to Religion, and possessed with false notions of it, and prejudices against it. 'Tis not the regularness of some particular actions, nor the observance of some duties, that will serve: but it is an even uniform frame of Life, that the Apostle here teaches Christian Wives, particularly in reference to this end, the gaining, or conversion of unbelieving Husbands, and this we have both in that word, their conversation, which signifies the whole course and tract of their Lives, and in the particular specifying of the several duties, proper to that relation and state of Life. First, Subjection. Secondly, Chastity. Thirdly, Fear. Fourthly, Modesty in outward Ornaments. Fifthly, The inward Ornaments of Meekness and Quietness of Spirit.  
The combinement of those things makes up such a Wife, and the exercise of them throughout her life, makes up such a Conversation, as adorns and commends the Religion they profess, and is a fit, and may be a successful means of converting the Husband, that as yet professes it not.  
Chaste Conversation.] It is the proper character of a Christian to study Purity in all things, as the word in its extent signifies. Let the World turn that to a reproach, call them as you will, this is sure, that none have less fancy and presumption of Purity, than these that have most desire of it; but the particular pureness here intended, is, as 'tis rendered, that of Chastity, as the word is oft taken, it being a Grace that peculiarly deserves that name, as the sins contrary to it are usually and deservedly called Uncleanness. 'Tis the pure whiteness of the Soul to be chaste, to abhor and disdain the swinish puddle of Lust, than which there is nothing doth more debase the excellent Soul, draws it down below itself, and makes it truly brutish. The three kinds of Chastity, Virginal, Conjugal, and Vidual, are all of them acceptable to God, and suitable to the Profession of a Christian: therefore in general only, whatsoever be our condition of Life, let us in that way conform to it, follow the Apostles Rule, possessing those our earthen Vessels, our bodies, in Holiness and Honour; by which there is expressed this same Chastity. And this we shall do, if we rightly remember our Calling, as Christians, in what sort of life soever; as there he tells us, That God hath not called us to Uncleanness, but unto Holiness.  
With Fear.] Either a reverend respect to their Husbands, or the fear of God, whence flows best, both that and all other observance, whether of Conjugal or any other Christian Duties; be not presumptuous, (as some) because you are chaste, but contemper your Conversation that way with a religious fear of God, that you dare not take liberty to offend him in any other thing; and according to his institution, with a reverend fear of your Husbands, shunning to offend them: but possibly this fear doth particularly relate to this other duty with which its joined chaste Conversation with fear, fearing the least stain of Chastity, or the very lest appearance of any thing not suiting with it: 'tis a delicate timorous Grace, afraid of the least air, or shadow of any thing, that hath but a resemblance of wronging it, in carriage, or speech, or apparel, as follows,   
Verses 3, 4. 
3. Whose adorning, let it not be that outward adorning, of plaiting the hair, and of wearing of Gold, or of putting on of apparel:  
4. But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.  
THat nothing may be wanting to the qualifying of a Christian Wife, she is taught how to dress herself, supposing a general desire, but especially in that Sex, of Ornament and Comeliness; the Sex, that began first our engagement to the necessity of clothing, having still a peculiar propension to be curious in that, and to improve the necessity to an advantage.  
The direction here given corrects the misplacing of this diligence, and addresses it right. i e. Let it not be of the outward Man in plaiting, etc.  
Our perverse crooked hearts turn all we use into disorder; these two necessities of our Life, Food and Raiment, how few know the right measure and bounds of them, unless Poverty be our Carver and cut us short, who almost is there, that is not bend to something excessive; far more are beholding to the lowliness of their estate, than to the lowliness of their mind, for sobriety in those things; and yet some will not be so bounded neither, but will profusely lavish out upon Trifles, to the sensible prejudice of their Estate.  
'Tis not my purpose, nor do I think it very needful to debate many particulars of Apparel and Ornament of the Body, their lawfulness or unlawfulness: only,  
First, 'Tis out of doubt, that though clothing was first drawn on by necessity, yet all regard of Comeliness and Ornament in Apparel is not unlawful, nor doth the Apostle's expression here rightly considered, fasten that upon the adorning he here speaks of, and he doth no more universally condemn the use of Gold for Ornament, than he doth any other comely Raiment, which here he means by that general Word of putting on of Apparel, for his (not) is comparative; not this Adorning, but the Ornament of a meek Spirit, that rather, and as much more comely and precious; as that, I will have mercy and not sacrifice.  
Secondly, According to the different place, and quality of Persons there may be difference in this: Thus the Robes of Judges and Princes are not only for personal Ornament, but because there is in them, especially to vulgar eyes, that seldom look deeper than the outside of things, there is, I say, in that Apparel a representment of Authority or Majesty, that befits their place; and besides this, in other Persons that are not in Public Place, Men or Women, that are here particularly directed, yet may have in this some mark of their Rank, and in Persons otherways little distant, some allowance may be made for the Habitudes and Breeding of some beyond others, or the quality of their Society, and those with whom they converse.  
Thirdly, 'Tis not impossible that there may be in some an affected Pride in the meaness of Apparel, and in others, 
Magnus qui fictilibus utitur tanquam argentis, nec ille min●r qui argento tanquam fictilibus. Sen.  under either neat or rich attire a very humble unaffected mind, using it upon some of the aforementioned engagements, or such like, and yet the heart not at all upon it.  
Fourthly, 'Tis as sure as any of these, that real excess and vanity in Apparel will creep in, and will always willingly convey itself under the cloak of some of these honest and lawful Considerations. This is a prime piece of our heart's deceit, not only to hold out fair Pretences to others, but to put the trick upon ourselves, to make ourselves believe we are right, and single minded, in those things wherein we are directly seving our Lusts and feeding our own Vanity.  
Fifthly, To a sincere and humble Christian very little, either dispute, or discourse in this will be needful; a tender Conscience, and a Heart purged from Vanity, and weaned from the World, will be sure to regulate this, and all other things of this nature, after the safest manner, and will be wary,  
1. Of Lightness and fantastic garb in Apparel, which is the very Bush or Sign hanging out, that tells a vain Mind lodges within. 2. Of excessive costliness, which both argues, and ●●eds the Pride of the Heart, and defrauds, if not others of their deuce, yet the poor of thy charity, which in God's sight, is a due debt too, and far more comfort shall thou have on thy death Bed, to remember such a time, in stead of Lace on my own clothes, I helped a naked back to clothing. I abated somewhat of my former superfluities, to supply the Poors necessities, sweeter this, than to remember, that I could needlessly cast out many pounds to serve my Pride, rather than give a penny to relieve the Poor.  
As conscientious Christians will not exceed in the thing itself, so in as far as they use lawful Ornament and Comeliness, they will do it without bestowing much, either diligence or delight on the business.  
To have the mind taken and pleased with such things, is so foolish and childish a thing, that if most might not find it in themselves, they would wonder at many others, of years and common wit. And yet truly, 
Non bis pueri sed semper.  'tis a Disease that few escape, 'tis strange upon how poor things Men and Women will be vain, and think themselves some body; not only upon some comeliness in their face or feature, which though poor, yet is a part of themselves, but of things merely without them, that they are well lodged, or well mounted, or well apparelled, either richly, or well in fashion, light empty minds, as bladders blown up with any thing, and they that perceive not this in themselves, are most drowned; but such as have found it out, and abhor their own follies, are still hunting and following themselves in these, to beat them out of their hearts, and to shame them from such fopperies. The Soul fallen from God hath lost its true worth and beauty, and therefore it basely descends to these mean things to serve and dress the body, and take share with it of its unworthy borrowed Ornaments, hath lost and forgotten God, and seeks not after him, knows not that he is the alone Beauty, and Ornament of the Soul, jer. 2. 32. his Spirit, and the Graces of it, its rich attire, as here particularly specified in one excellent Grace, and holds true in the rest.  
The Apostle doth indeed expressly on purpose check and forbid vanity and excess in apparel, and excessive delight in lawful decorum, but his prime end is to recommend this other Ornament of the Soul, The hidden man of the heart.  
'Tis the thing the best Philosophy aimed at, as some of their choice men do express it, to reduce men, as much as may be, from their Body to their Soul, but this is the thing that true Religion alone doth effectually and throughly, from the pampering and feeding of a Morsel for the Worms to the nourishing of that immortal being infused into't, and directs it to the proper nourishment of Souls, the Bread that came down from Heaven, Io. 6. 27.  
So here the Apostle, pulls off from Christian Women their vain outside Ornaments: but is not this a wrong to spoil all their dressing and fineness? No, he doth but this, to send them to a better Wardrobe: there's much profit in the change.  
All the Gold and other riches of the Temple, figuring the Excellent Graces of Christians of Christ indeed first, as having all fullness in himself, and furnishing them: but secondarily of Christians, as the living Temples of God, so the Church all glorious, but within: and the embroidery, the variety of Graces, the lively colours of other Graces shining best on the dark ground of Humility. Christ delights to give much Ornament to his Church, commends what she hath, and adds more, Cant. 1. 10. 11.  
The particular Grace he recommends is particularly suitable to his subject in hand, the conjugal duty of Wives, nothing so decoring their whole carriage as this meekness and quietness of Spirit, but it is withal the comeliness of every Christian in every estate, 'tis not a Woman's Garment or Ornament improper for Men, there is somewhat (as I may say) of a particular cut or fashion of it for Wives towards their Husbands, and in their domestic Affairs, but Men, all Men ought to wear of the same stuff, yea so to speak of the same piece, for it is in all one and the same Spirit, fits the stoutest and greatest Commanders. Moses a great General, and yet no less great in this Virtue, the meekest Man on Earth.  
Nothing more uncomely in a Wife than an uncomposed, turbulent Spirit, that is put out of frame with every trifle, and inventive of false causes of disquietness and fretting to itself. And so of a Husband, and of all, an unquiet passionate Mind lays itself naked, and discovers its own deformity to all. The greatest part of things that vex us, are not from their Nature or weight, 
Nulla nos ●ffendunt quae n●●●●dunt.  but the unsettledness of our Minds. How comely is it to see a composed firm Mind and Carriage that is not lightly moved.  
I urge not a Stoical stupidness: but that in things that deserve sharp reproof, the Mind keep in its own Station and Seat still, not shaken out of itself, as the most are; that the Tongue utter not unseemly rash words, nor the Hand act any thing that discovers the mind hath lost its command for the time; but truly the most know so ill how to use just anger, upon just cause, that it is easier, and the safer extreme, not to be angry, but still calm and serene, as the upper Region, not the place of continual tempest, and storms, as the most are: let it pass for a kind of sheepishness to be meek, 'tis a likeness to him that was a Sheep before the shearers not opening his Mouth, 'tis a Portion of his Spirit.  
The Apostle commends his exchange of Ornaments from two things. 1. Incorruptible, and therefore fits an incorruptible Soul. Your varieties of Jewels and Rich Apparel are perishing things, you shall one day see an heap made of all, and that all on a flame; and in reference to you, they perish sooner, when death strips you of your nearest Garment, your flesh, all the other that were but lose upper Garments above it, must off too, it gets indeed a covering to the Grave, but the Soul is left stark naked, if no other Clothing be provided for it, for the Body was but borrowed; then it is denuded of all. But spiritual Ornaments, and this here amongst them, remain, and are incorruptible, they neither wear out, nor out of fashion, but are still the better for the wearing, and shall last Eternity, and shine there in full lustre.  
And 2dly, because the opinion of others is much regarded in matter of Apparel, and 'tis most for that we use Ornament in it, he tells us of the account of this, Men think it poor and mean, nothing more exposed to contempt than the Spirit of Meekness, mere folly with Men, that's no matter, this overweighs all their disesteem, 'tis with God of great price, and things are indeed as he values them, and no otherways. Tho' it be not the Country fashion yet it is the fashion at Court, yea 'tis the King's own fashion, Matth. 11. 29. Learn of me for I am meek and lowly, etc. Some that are Court-bred will send for the Masters of fashions tho' they live not in the Court; and tho' the Peasants think them strange dresses, yet they regard not that, but use them as finest and best: Care not what the World say. You are not to stay long with them, desire to have both fashions and stuff from Court, from Heaven, this Spirit of meekness, and it shall be sent you, 'tis never right in any thing with us till we attain to this, to tread on the opinion of Men, and eye nothing but God's approbation.   
Verses 5, 6. 
5. For after this manner in the old time, the holy Women also who trusted in God adorned themselves.  
6. Even as Sarah obeyed Abraham, calling him Lord: whose Daughters ye are as long as ye do well, and are not afraid with any amazement.  
THe Apostle enforces his Doctrine by Example. The most compendious way of teaching. Hence the right way to use the Scriptures is to regulate our manners by them, as by their precepts so by examples. And for this end it is that a great part of it is historical. There is not in the Saints a transmigration of Souls, but there is, so to speak, an oneness of Souls, being in all Ages partakers of the self same Spirit, hence the Daughters of Sarah are called pious and obedient Wives. Women here designed, 1. Holy. 2. Believing. 3. Firm and resolute, not afraid with any Amazement. tho' by nature they are fearful, yet rendered of undaunted Spirits by a holy, clean, and pure conscience. Believing Wives, and fearers of God are not terrified, their Minds are established in a due obedience to God and also toward their Husbands.   
Verse 7. 7. Likewise ye Husbands, dwell with them according to knowledge giving honour unto the Wife, as unto the weaker Vessel, and as being heirs together of the Grace of Life, that your Prayers be not hindered. 
YOur Wives are subject to you, but you likewise subject to this Word, by which all aught in all Stations to be directed, and however all shall one day be judged by it, and alike subject as they [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Parents as Children, Masters as Servants, and Kings as their Subjects; all hold of a superior, and 'tis high treason against the Majesty of God, for any in any place of command, to dream of any unbounded absolute authority, in opposition to him.  
A Spirit of prudence or knowledge particularly suitable and relating to this subject is required, as the light and rule, by which his whole oeconomy and carriage is to be guided. It is required that he endeavour after that civil prudence, for the ordering of his Affairs, that tends to the good of his Family, but chiefly a pious religious prudence, for regulating his Mind and carriage as a Christian Husband; that he study the Rule of Scripture in this particular, which many do not; neither advising with it, what they should do, nor laying it by reflex upon their actions past, examining by it what they have done. Now this is the great fault in all practical things, most know something of them, but inadvertency and inconsideration, not ordering our ways by that light, is the thing that spoils all.  
Knowledge required in the Wife, but more eminently in the Husband, as the Head, the proper seat of knowledge. It is possible, that the Wise may sometimes have the advantage of knowledge, either natural wit and judgement, or a great measure of understanding of spiritual things, but this still holds, that the Husband is bound to improve the measure both of natural and of spiritual gifts, that he hath, or can attain to, and apply them usefully to the ordering of his conjugal carriage, and that he understand himself obliged somewhat the more in the very notion of a Husband, both to seek after, and to use that prudence, that is peculiarly required for his due deportment; and a Christian Wi●e that's largelier endowed, yet will show all respectiveness to the measure of Wisdom, though it be less, that is bestowed upon her Husband.  
Dwell with them] This indeed implies and supposes their abiding with them, so far as their calling and lawful Affairs permit: but I conceive, that which it expressly means, is all the conversation and duties of that estate, that they so behave themselves in dwelling with them, as becomes Men of Knowledge, wise and prudent Husbands, which returns them usually the gain of that full reverence and respect that is due to them, of which they rob and divest themselves that be either of a foolish or trisling carriage, or of too austere and rigid a conversation.  
Giving honour unto the Wife] This, I conceive, is not as some take it, convenient maintenance, tho' that's a requisite duty too, and may be taken in under this word; but it seems to be chiefly, a due conjugal esteem of them, and respect to them, the Husband not vilifying and despising them, which will readily grieve and exasperated them, not disclosing the weaknesses of the Wife to others, nor observing them too narrowly himself: but hiding them both from others, and his own eyes by love, not seeing them further than love itself requires, that is to the wise rectifying of them by mild advices, and admonitions, that flow from love. And to this, the reasons indeed suit well: it seems at first a little incongruous, honour, because weaker; but considering this kind of honour, not of reverence as Superior, for that is their part, but such an esteem and respect, without which indeed love cannot consist, for we cannot love that which we do not in some good measure esteem well of. And that they be not contemned and slighted, even because weaker, for of all injuries contempt is one of the smartingest, and most sensible, 
Omne infirmum naturâ querelum.  especially to weakest Persons, who feel most exactly the least touches of this, whereas greater Spirits are a little harder against opinion, and more indifferent for it, and tho' not all, yet some Wives may be of a stronger Mind and Judgement than the Husbands, yet those rules respect the general condition of the Sexes, and speak of it so, as ordinarily weaker.  
Again, Love which is ever to be supposed one Article and the main one, for nothing indeed can be right where that supposition proves false; Love, I say, supposed, this reason is very enforcing, that the weaker the Vessels be, the more tenderly they should be used, and the more a prudent passing by of frailties is needful, there love will study it, and bestow it the more; yea, this tie you know makes two one, and that which is a part of ourselves, the more it needs in that, the more comeliness we put upon it, as the Apostle St. Paul tells us; and this further may be considered, that there is a 〈◊〉 need of this honouring that consists in not d●spi●●g and in covering of frailties, as is even employed in this, that the Woman is not called simply weak, but the weaker; and the Husband, that is generally by Nature's advantage, or should be the stronger yet is weak too, for both are Vessels of Earth, and therefore frail, both polluted with sin, and therefore subject to a multitude of sinful follies and frailties: but as that particular frailty of nature pleads for Women that honour, so the other reason added, is not from particular disadvantage, but from their common privilege, and advantage of grace, as Christian, that the Christian Husband and Wife are equally Coheirs of the same grace of life.  
As being Heirs together of the grace of life.] This is that which most strongly binds on all these duties, on the hearts of Husbands and Wives. And most strongly indeed binds their hearts together, and makes them one, 〈◊〉 each be reconciled unto God in Christ, and so heirs of life, and one with God, then are they truly one in God, each with other, and that's the surest and sweetest union that can be. Natural love hath risen very high in some Husbands, and Wives: but the highest of it fall● far very short of that which holds in God, hearts concentring in him are most, and excellently one, that love which is cemented by youth, and beauty, when these moulder and decay, as soon they do, it ●ades too, that is somewhat purer, and so more lasting 〈◊〉 holds in a natural or moral harmony of Minds, yet these likewise may alter and change by some great accident: but the most refined, and spiritual, and most ●●dis●oluble● is that which is knit with the highest and 〈◊〉 Spirit. And the ignorance or disregard of this, 〈◊〉 great cause of so much bitterness, or so little true 〈◊〉 in the life of most married Persons, because 〈…〉 meet not as one in him.  
Heirs together.] Loath will they be to despise one another, that are both bought with the precious blood of one Redeemer, and loath to grieve one another, being in him brought into peace with God, they will entertain true peace betwixt themselves and not suffer any thing to disturb it. They have hopes to meet one day, where is nothing but perfect Concord and Peace, they will live as heirs of that life here, and make their present estate as like to Heaven as they can, and so a pledge and evidence of their title to that Inheritance of peace, that is there laid up for them, and they will not fail to put one another often in Mind of th●se hopes, and that Inheritance, and to advance and further both each other towards it: where this is not, 'tis to little purpose to speak of other rules; where neither party aspires to this heirship, live otherways as they will, there is one common Inheritance abiding them▪ one Inheritance of everlasting flames, and as they do increase the sin and guiltiness of one another by their irreligious Conversation, so that which some of them do wickedly here, upon no great cause, they shall have full cause there, to curse the time of their coming together, and that shall be a piece of their exercise for ever; but happy those persons, in any Society of Marriage, or Friendship that converse so together, as those that shall live eternally together in glory. This indeed is the Sum of all duties.  
Life] A sweet word but sweetest of all in this sense, that Life above indeed only worthy the name, and this we have here, in comparison, let it not be called life, but continual dying, an incessant journey towards the Grave, if you reckon years, but a short moment to him that attains the fullest old age: but reckon miseries and sorrows 'tis long to him that dies young. Oh! that that only blessed li●e were more known, and then it would be more desired.  
Grace.] This the tenor of this Heirship, Free Grace, this Life a free Gift, Rom. 6. ult. No life so spotless either in marriage or virginity, as to lay claim to this life upon other terms; if we consider but a little, what it is▪ and what we are, this will be quickly out of question with us, and we will be most gladly content to hold it thus by deed or gift, and admire and extol that Grace that bestows it.  
That your Prayers be not hindered] He supposes in Christians the necessary and frequent use of this, takes it for granted, that the Heir of Life cannot live without prayer, this is the proper breathing and language of these Heirs, none of them dumb, they can all speak, these Heirs if they be alone, they pray alone, if Heirs together, and living together, they pray together. Can the Husband and Wife have that love, and wisdom, and meekness that may make their life happy, and that blessing that may make their Affairs successful, while they neglect God the only giver of these and all good things? You think these needless motives, but you cannot think how it would sweeten your Converse if it were used. 'Tis prayer that sanctifies, and seasons, and blesses all, and not enough that they pray when with the Family; but even Husband and Wife together by themselves, and with their Children, that they, especially the Mother, as being most with them in their Childhood, when they begin to be capable, may draw them apart, and offer them to God, often praying with them, and instructing them in their youth, for they are pliable while young, as glass when hot, but after sooner break than bend.  
But above all, Prayer is necessary as they are Heirs of Heaven, often sending up their desires thither. You that are not much in prayer, look as if you looked for no more than what you have here, if you had an Inheritance and Treasure above, would not your heart delight to be there? Thus the Heart of a Christian is in the constant frame of it, but after a special manner Prayer raises the Soul above the World and sets it in Heaven: 'tis its near access unto God, and dealing with him especially about those Affairs that concern that Inheritance. Now in this lies a great part of the comfort a Christian can have here, and the Apostle knew this, that he would gain any thing at their hands, that he pressed by this Argument, that otherwise they would be hindered in their prayers. He knew that they who are acquainted with prayer find such unspeakable sweetness in it, that they will rather do any thing than be prejudiced in that.  
Now the breach of conjugal Love, the jars and contentions of Husband and Wife, do out of doubt so leaven and embitter their Spirits, that they are exceeding unfit for Prayer, which is the sweet Harmony of the Soul in God's ears, and when the Soul is so far out of tune as those distempers make it, he cannot but perceive it, whose ear is the most exact of all, for he made and tuned the Ear, and is the Fountain of Harmony: it cuts the sinews and strength of Prayer, makes breaches and gaps, as wounds, at which the spirits fly out, as the cutting of a vein, by which, as they speak, it bleeds to death. When the Soul is calm and composed, it may behold the Face of God shining on it; and they that pray together, should not only have hearts in tune within themselves in their own frame, but tuned together, especially Husband and Wife that are one, they should have hearts consorted and sweetly tuned to each other for prayer. So the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matt. 18. 19  
And 'tis generally true that all unwary walking in a Christian, wrongs their communion with Heaven, and casts a damp upon their Prayers, clogs the Wings of it: these two mutually help one another, Prayer and holy Conversation; the more exactly we walk, the more fit for prayer, and the more we pray, the more enabled to walk exactly, and 'tis a happy l●●e to find the correspondence of these two, calling on the Lord and departing from iniquity Therefore that you may pray much live holily, and that you may live holily be much in prayer, surely such are the heirs of Glory, and this is their way to it.   
Verse 8. Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous. 
HEre the particular Rules, the Apostle gives to several Relations, fall in again to the main current of his general Exhortation, that concerns all us Christians. The return of his discourse to this universality is expressed in that, finally, and the universality of these duties, [all] 'Tis neither possible nor convenient to descend to every particular, but there is supposed in a Christian, an ingenuous and prudent spirit, to adapt those general Rules to their particular Actions and Conversation, squaring by them before hand, and examining by them after, and yet herein the most fail: hear these as general discourses, and let them pass so, apply them not, or if they do, 'tis readily to some other: but they are addressed to all, that each one may regulate himself by them, and so these Divine Truths, as a well drawn Picture, looks particularly upon every one amongst the great Multitude, that look upon it. And this one Verse hath a cluster of five Christian Graces or Virtues. That which is in the middle as the stalk or root of the rest, Love, and the other growing out of it, two on each side, Unanimity and Sympathy● on the one, and Pity and Courtesy, on the other; but we shall take them as they lie.  
Of one mind.] This doth not only mean Union in Judgement, but it extends likewise to Affection and Action, especially in so far as they relate to, and depend upon the other. And so, I conceive, it comprehends in its full latitude, an harmony and agreement of minds and affections, and carriage in Christians; as making up one body, and a serious study of preserving and increasing that agreement in all things; but especially in spiritual things, in which their Communion doth primely consist. And because in this, the consent of their Judgements in matters of Religion is a prime point; therefore we will consider that a little more particularly.  
And First, What it is not.  
1. 'Tis not a careless indifferency concerning those things, not to be troubled about them at all, nor to make any judgement concerning them; this is not a loving agreement arising from oneness of spirit, but a dead stupidity arguing a total spiritlessness, as the agreement of a number of dead bodies together, which indeed do not strive and con●●st, that is, they move not at all, and that is they live not: So that concored in things of Religion, that i● a not considering them, nor acting of the mind about them, is either the fruit and sign of gross ignorance, or irreligion, they that are wholly ignorant of spiritual things, are content you determine, and impose upon them what you will, as in the dark there is no difference nor choice of colours, they are all one: But, 2. which is worse, in some this peaceableness about Religion, is from an universal unbelief and inaffection, and that sometimes comes of the m●ch search and knowledge of debat●s and controversies in Religion, men having so many disputes about Religion in their Heads, and no Life of Religion in their Hearts, fall into a conceit that all is but juggling, and the easiest is, to believe nothing, and these agree with any, or rather with none; sometimes 'tis from a profane supercilious disdain of all these things, and many therebe of these of Gallio's temper, that care for none of these things, and that account all Questions in Religion, as he did, but matter of Words and Names. And by this all Religion's may agree together: but it were not a natural Union by the active heat of the Spirit, but a confusion rather, by the want of it, not a knitting together, but a freezing together as cold congregates all how heterogeneous soever, Sticks, and Stones, and Water: but heat makes first a separation of different things, and then unites those that are of the same Nature.  
And to one of these two is reducible much of the common quietness of People's Minds about Religion, all that implicit Romish agreement that they boast of, what is it, but a brutish ignorance of spiritual things, authorised and recommended for that very purpose; and amongst the learned of them, as many idle differences and disputes as among any. 'Tis an easy way indeed to agree, if all will put out their eyes, and follow the blind guiding of their Judge of controversies, this is, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their great device for Peace, to let the Pope determine all. I● all will resolve to be cozened by him, he will agree them all, as if the Consciences of Men should only find Peace by being led by the nose at one man's pleasure, a way the Apostle ●aul clearly renounces, 2 Cor. 1. 24. Not for that we have Dominion over your Faith, but are helpers of your joy, for by Faith ye stand.  
And though we have escaped this, yet much of our common union of minds, I fear, is from no other, than the aforementioned causes, want of knowledge, and want of affection to Religion. You that boast you live conformably to the Appointments of the Church, and none hears of your noise, we may thank the ignorance of your minds for that kind of quietness, but this required unanimity is another thing, and before I unfold it, I shall premise this; That although it be very difficult, and it may be impossible to determine, what things are alone fundamental in Religion, under the notion of difference, intended by that word, yet it is undoubted, that there be some Truths more absolutely necessary, and therefore accordingly more clearly revealed, than some others, there are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great things of the Law, and so of the Gospel. And though no part of Divine Truth once fully cleared, aught to be slighted; yet there are things that may be true, and yet are but of less importanc●; and of less evidence than others. And that this difference is wisely to be considered by Christians, for the interest of this agreement of Minds here recommended, and concerning it we may safely conclude,  
1. That Christians ought to have a clear, and unanimous belief of the mysteries and principles o● Faith, to agree in those without controversy. 2. They ought to be diligent in the research of Truth in all things that concern Faith and Religion: and withal to use all due means for the fullest consent and agreement in them all, that possibly can be attained. 3. Perfect and universal consent in all, after all industry bestowed on't, for any thing we know, is not ●ere attainable, neither betwixt all Church's, nor all Persons in one and the same Church. And therefore though Church Meetings and Synods, as the fittest and effectuallest way to this Unity, should endeavour to bring the Church to the fullest agreement that may be, yet they should beware, lest the straining it too high in all things, rather break it, and an over diligence in appointing Uniformities remove them further from it; leaving a latitude and indifferency in things capable of it, is often a stronger preserver of Peace and Unity. But this by the way. We will rather give some few Rules that may be of use to every particular Christian, toward this common Christian good of Unity of Mind.  
1. Beware of two extremes, that often cause divisions captivity to Custom, on the one hand, and affectation of Novelty, on the other.  
2dly. Labour for a stayed Mind that will not be tossed with every wind of Doctrine or appearance of Reason, as some that as Fanes, easily are blown to any side, with mistakes of the Scriptures, either arising in their own minds, or suggested by others.  
3dly. In unclear and doubtful things, be not pertinacious, as the weakest minds are readiest to be upon ●●eming Reason, which tried will possibly fall to nothing: yet they are most assured, and cannot suffer a different thought in any from their own; there is naturally this Popeness in every man's mind, and most, I say, in the shallowest a kind of fancied Infallibility in themselves, which makes them contentious, contrary to the Apostles Rule, Phil. 2. 3. And as earnest upon differing in the smallest Punctilio, as in a high Article of Faith. Stronger Spirits are usually more patient of contradiction, and less violent, especially in doubtful things; and they that see furthest, are least peremptory in their determinations. The Apostle to Timothy, 2 Ep. 1. chap. hath a Word, the Spirit of a sound Mind; 'tis a good sound constitution of mind, not to feel every blast, either of seeming reason to be taken with it, or of cross opinion to be offended at it.  
4thly. Join that which is there the Spirit of Love in this particular. Not at all abating affection for every light difference (and this the most are a little to blame in) whereas the abundance of that, should rather fill up the gap of these petty disagreements, that they do not appear, nor be at all sensibly to be found. No more disaffection ought to follow this, than the difference of our Faces and Complexions, or feature of Body, which cannot be found in any two alike in all things.  
And these things would be of easier persuasion, if we considered. 1. How supple and flexible a thing Humane Reason is, and therefore not lightly to be trusted to, and that especially in Divine ●hings; for we here know but in part. 2. The small importance of some things that have bred much noise and dissension in the World; as the Apostle speaks of the Tongue, how little a spark, how great a fire will it kindle, and a great many of these debates, that cost men so m●ch pains and time, as far from clear decision, as when they began, and possibly of so little moment, that if they were ended, their profit would not quit the cost. 3. Consider the strength of Christian Charity, that if it dwelled much in our hearts, would preserve this Union of Mind, amidst very many different thoughts, such as they may be, and would teach us that Excellent Lesson, the Apostle gives to this purpose, Phillip 3. 15, 16. Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Let us follow our Lord unanimously, in what he hath clearly manifested to us, and given us with one consent to embrace, as the Spheres, notwithstanding each one hath his particular motion, yet all are wheeled about together with the first.  
And that leads us to consider the further extent of this word, to agree in Heart and in Conversation, walking by the Rule of those undoubted Truths we have received. And in this I shall recommend these two things to you.  
1. In the defence of the Truth, as the Lord shall call us, let us be of one Mind▪ and all as one Man, Satan acts by that Maxim and his Followers have it all, divide and conquer, and therefore let us hold that counter Maxim Union invincible.  
2. In the Practice of that Truth agree as one, let your Conversation be uniform by being squared to that one Rule, and in all Spiritual Exercises join as one, be of one Heart and Mind: would not our Public Worship, think you, prove much more both comfortable and profitable, if our hearts m●t in it as one, that we could say of our hearing the Word, as he, Acts 10. We are all here present before God to hear all things, etc. And if our Prayers ascended up as one Pillar of Incense to the Throne of Grace, 
Stipato agmine Deum ob●●dentes. Tertull.  if they besieged it, as an Army all surrounding it together, for the obtainment of favour to ourselves and the Church? This is much with God the consent of hearts petitioning, 
Fama est junctas fortiu● ire preces.  so says our Saviour Where two or three are gathered, not their bodies within the same Walls only, for so they are but so many Carcases tumbled together, 
Matth. 18.  and the promise of his being amongst us, not made to that, for he is the God of the Living and not of the Dead, 'tis the Spirit of darkness that abides amongst the Tombs and Graves; but gathered in my name, one in that one holy name, written upon their hearts and uniting them, and so thence expressed in their joynt-Services and Invocations: so he says there of them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who agree upon any thing they shall ask, if all their hearts present and hold it up together, if they make one cry or song of it, that harmony of their hearts shall be sweet in the Lord's ears, and shall draw a g●acious answer out of his hand, if ye agree, your joint petitions, shall be as it were an arrest or decree that shall stand in Heaven, it shall be done for them of my Father which is in Heaven. But alas where is ours? The greatest part of Hearts say nothing, and others with such wavering and such a jarring harsh noise, being out of tune, earthly, too low set, that they spoil all, and disappoint the Answers. Were the Censer filled with those united Prayers Heaven-wards, it would be filled with Fire Earth-wards against the Enemies of the Church.  
And in your private Society, seek unanimously your own, and each another's Spiritual Good, not only agreeing in your affairs and civil converse; but having one heart and mind as Christians: to eat and drink together, if no more, is such Society as Beasts may have, to do these in the excess, to guzzle and drink intemperately together, is a Society wo●se than that of Beasts, and below them, to discourse together of civil business, is to converse as men; but the peculiar converse of Christians in that notion, as born again to Immortality, an unfading Inheritance above, is to further one another towards that, to put one another in mind of Heaven and things that are Heavenly. And 'tis strange that men that profess to be Christians, when they meet, either fill one another's ears with Lies and profane Speeches, or with Vanities and Trifles: or at the best with the Affairs of Earth, and not a word of those things that should most possess the Heart, and where the minds should be most set: but are ready to reproach and taunt any such thing in others: What? are you ashamed of Christ and Religion? Why do you profess it then? Is there such a thing, think ye, as Communion of Saints? if not, why say you believe it? 'Tis a Truth think of it as you will, the Public Ministry will profit little any where, where a People or some part of them are not thus one, and do not live together as of one mind, and use diligently all due means of edifying one another in their holy Faith. How much of the primitive Christians praise and profit is involved in the word they were together [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] with one accord, with one mind, and so they grew, the Lord added to the Church?  
Consider, 1. How the Wicked are one in their ungodly Designs and Practices, the Scales of Leviathan, as Luther expresses, are linked together, shall not the Lord's Followers be one in him? They unite to undermine the Peace of the Church, shall not the Godly join their Prayers to countermine them?  
2. There is in the Heart of all the Saints one Spirit, how can they be but one, since they have the same purpose and journey, tend to the same home, and why shall they not walk together in that way? When they shall arrive there they shall be fully one, and of one mind, not a jar nor difference, all their Harps perfectly in tune to that one new Song.  
Having Compassion] This testifies that 'tis not a bare speculative agreement of opinions, that is the badge of Christian Unity, for this may accidentally be, where there is no further Union; but that they are themselves one, have one life, in that they feel how it is one with another, there is a living sympathy amongst them, as making up one Body, animated with one Spirit, for that's the reason why the Members of the Body have that mutual feeling even the remotest and distantest, and the most excellent with the meanest, this the Apostle urges at large, Rom. 12. 4. and 1 Cor. 12.  
And this lively Sense is in every living Member of the Body of Christ, towards the whole, and towards each other particular part. This makes a Christian rejoice in the welfare and good of another, as if it were his own, and feel their griefs and distresses as if himself were really sharer in them, for the word comprehends all feeling, together feeling of j●y, as well as of grief, Heb. 13. 3. 1 Cor. 12. 26. And always where there is most of Grace, and of the Spirit of Jesus Christ, there is most of this Sympathy. The Apostle St. Paul, as he was eminent in all Grace, had a large Portion of this, 2 Cor. 11. 29. And if this aught to be in reference to their outward condition, much more in spiritual things, rejoicing at the increases and flourishing of Grace in others. That base envy, that dwells in the hearts of rotten Hypocrites, that would have all ingross'd to themselves, argues that they move not further than the compass of self, that the pure love of God, and the sincere love of their Brethren flowing from it, is not in them; but when the heart can unfeignedly rejoice in the Lord's bounty to others, and the lustre of Grace in others; far outshining their own, truly 'tis an evidence, that what Grace such a one hath, is upright and good, and that the law of Love is engraven in their hearts. And where that is, there will be likewise on the otherside, a compassionate tender sense of the infirmities and frailties of their Brethren. Whereas some accou●t it a sign of much advancement and spiritual proficiency to be able to sit upon the qualifications and actions of oth●rs, and to lavish out severe censures round about them, to sentence one weak and of poor abilities, and another proud and lofty, and a third covetous etc. And thus to go on in a Censor-like-magisterial strain; it were truly an evidence of more Grace, not to get upon the Bench to judge them, but sit down rather and mourn for them, when they are manifestly and rea●ly faulty, and for their ordinary infirmity to consider, and bear them. These are the characters we find in the Scriptures of stronger Christians Rom. 15. 1. Gal. 6. 1. This holy and humble sympathy argues indeed, a strong Christian, and nothing truly (as one says) shows a spiritual Man so much, as the dealing with another Man's sin; 
Nil tam spiritualem virum indicat, quam peccati alieni tractatio.  far will he be from the ordinary way of insulting, and trampling upon the weak or using rigour and bitterness, even against some gross falls of a Christian, but will rather vent his compassion in tears than his passion in fiery raylings, will bewail the frailty of Man, and or dangerous condition in this Life, amidst so many snares and tentations, and such strong and subtle enemies.  
2dly. As this sympathy works to particular Christians in their several conditions, so by the same reason it acts, and acts more eminently towards the Church, and the public Affairs, that concern its good. And this is it, that we find, hath breathed forth from the hearts of the Saints, in former times in so many pathetical complaints and Prayers for Zion. Thus David in his saddest times, when he might seem most dispensable to forget other things, and be wholly taken up with lamenting his own fall, Psal. 51. yet even there he leaves not out the Church, ver. 17. in thy good pleasure do good to Zion. And his heart broken all to pieces, yet the very pieces cry no less for the building of jerusalem's Wall●, than for the binding up and healing of itself, and in that Psal. that seems to be the expression of his joy being exalted to the Throne, and sitting peaceably on it, yet he still thus prays for the peace of jerusalem. 
●sal. 122.  And the Penman of that 137. Psalm makes it an execrable oversight to forget jerusalem ver. 5. or to remember it coldly, or secundarily; no less will serve him than to prefer it to his chief joy. Whatsoever else is top or head of his joy (as the word is) jerusalem's welfare shall be its Crown, shall be set above it. And the Prophet, whoever it was, that wrote that, poured out that Prayer from an afflicted Soul, comforts himself in this, that Zion shall be favoured, my bones are consumed, etc. But it matters not, what becomes of me, let me languish and wither away, provided Zion flourish, tho' I feel nothing but pains and troubles, yet thou wilt arise and show mercy to Zion; I am content; that satisfies me.  
But where is now this Spirit of high sympathy with the Church, sure if there were of it in us 'tis now a fit time to act it. If we be not altogether dead, sure we will be stirred with the voice of those late strokes of God's hand, and be driven to more humble and earnest prayer by it. Men will change their poor base grumble about their privacy, Oh! what shall I do▪ etc. into strong cries for the Church of God, and the public deliverance of all these Kingdoms from the raging Sword: but vile selfishness undoes us, the most looking no further; if themselves and theirs might be secured would regard little what became of the rest, as one said, when I am dead, let the World be fired: but the Christian mind is of a larger Sphere, looks not only upon more than itself in present, but even to after Times and Ages, and can rejoice in the good to come, when itself shall not be here to partake of it, is more dilated and liker unto God, and to our head jesus Christ. The Lord, says the Prophet Esay, in all his people's affliction, was afflicted himself; and Jesus Christ accounts the sufferings of his Body the Church his own. Saul, Saul, why persecutest thou me? the heel was trod upon on earth and the head cryeth from Heaven, as sensible of it, and this in all our evils, especially our spiritual Griefs, is a high point of comfort to us, that our Lord Jesus is not insensible of them: This emboldens us to complain ourselves, and to put in our petitions for help to the Throne of Grace through his hand, knowing that when he presents he will speak his own sense of our condition, and move for us as it were for himself, as we have it sweetly expressed Heb. 4. 15. 16. Now as it is our comfort so it is our pattern.  
Love as Brethren] Hence springs this feeling we speak o●, Love is the cause of union, and union the cause of sympathy, and of that unanimity before, they that have the same spirit uniting and animating them, cannot but have the same Mind, and the same feelings. And this Spirit is derived from that head Christ, in whom Christians live, and move, and have their being, their new and excellent being, and so in living in him they love him, and are one in him, they are Brethren, as here the word is, their fraternity holds in him; he is head of it, the first born among many Brethren. Men are Brethren in two natural respects, their Bodies of the same earth, and their Souls breathed from the same God; but this third fraternity that is founded in Christ, is far more excellent, and more firm than the other two; for being one in him they have there taken in the other two, for that in him is our whole Nature, he is the Man Christ jesus, but to the advantage, and 'tis an infinite one, being one in him, we are united by the Divine Nature in him, who is God blessed for ever; and this is the highest certainly, and the strongest union that can be imagined. Now this is a great Mystery indeed, as the Apostle says, speaking of this same point, the union of Christ and his Church; whence their union and Communion one with another, that make up that Body, the Church, is derived. In Christ every believer is born of God, is his Son, and so they are not only Brethren, one with another, that are so born: but Christ himself own's them as his Brethren, 
Heb. 2. 11.  both he which sanctifies, and they who are sanctified are all of one, for which cause he is not ashamed to call them Brethren.  
Sin broke all to pieces, Man from God, and one from another, Christ's work in the World was Union, to make up these breaches he came down, and begun the union which was his work in the wonderful union made in his Person that was to work it, made God and Man one, and as the Nature of Man was reconciled, so by what he performed the Persons of Men are united to God, Faith makes them one with him, and he makes them one with the Father, and from these results this oneness amongst themselves, concentring and meeting in Jesus Christ, and in the Father through him, they are made one together. And that this was his great work, 
joh. 17.  we may read in his Prayer, where it is the burden and main strain, the great request, he so iterates, that they may be one, as we are one ver. 11. a high comparison, such as Man durst not name: but after him that so warrants us, and again ver. 21. that they all may be one, as thou Father art in me, and I in thee, that they also may be one in us, and so on.  
So that certainly where this is, it is the ground work of another kind of Friendship and love, than the World is acquainted with, or is able to judge of, and hath more worth in one drachma of it, than all the quintessence of civil or natural assection can amount to. The friendship of the World, the best of them, are but tied with chains of glass, but this fraternal love of Christians, is a Golden chain, both more precious, and more strong and lasting: the other are worthless and brittle.  
The Christian owes and pays a General Charity, and good will to all; but peculiar and intimate friendship he cannot have, but with such as come within the compass of this fraternal love. Which after a special manner flows from God, and returns to him, and abides in him, and shall remain unto eternity.  
Where this love is, and abounds it will banish far away all those dissensions, and bitternesses, and those frivolous mistake, that are so frequent amongst the most, it will teach wisely and gently to admonish one another, where it is needful: but further than that, it will pass by many offences, and failings, and cover a multitude of sins, and will very much sweeten Society and make it truly profitable, therefore the Psalmist calls it, both good and pleasant that Brothers dwell together in unity, it perfumes all, as the precious ●ynt●●●●●●, etc.  
But many that are called Christians are not indeed of this Brotherhood, and therefore no wonder they know not what this love means, but are either of restless unquiet Spirits, biting and devouring one another, as the Apostle speaks, or at the best, only civilly smooth and peaceable in their carriage, but rather scorners than partakers of this spiritual love and fraternity, are strangers to Christ, not brought into acquaintance and union with him, and therefore void of the life of Grace, and the fruits of it, whereof this is a chief one. Oh! how few amongst multitudes that throng in as we do here together, are indeed partakers of the glorious liberty of the Sons of God, or ambitious of that high and happy estate.  
As for you that know these things, and have a portion in them, that have your communion with the Father, and his Son Jesus Christ, I beseech you adorn your holy profession, and testify you selves the Disciples and the Brethren of Jesus Christ by this mutual love, seek to understand better what it is, and to know it more practically. Consider that source of love, that love that the Father hath showed us in this, that we should be called the Sons of God and so be Brethren, and thence draw more of this sweet stream of love. God is love, says the Apostle, therefore sure where there is most of God, there is most of this Divine Grace, this holy love. Look upon and study much that infinite love of God, and his Son Jesus Christ towards us, he gave his only begotten Son, the Son gave himself, he sweetened his bitter cup with his transcendent love, and this he hath recommended to us, that even as he loved us, so should we love one another: we know we cannot reach this highest pattern, that's not meant, but the more we look on it, the higher we shall reach in this love, and shall learn some measure of such love on Earth as is in Heaven, and that which so begins here shall be perfected there.  
Be pitiful, be courteous.] The Roots of Plants are hid under Ground so that themselves are not seen, but they appear in their Branches, and Flowers, and Fruits, which argue there is a Root and Life in them; thus the Graces of the Spirit planted in the Soul, though themselves invisible, yet discover their Being and Life in the Tract of a Christian's Life, their Words, and Actions, and the frame of their carriage; thus Faith shows that it lives, as the Apostle St. james teacheth at large, and thus Love, a Grace of so active a nature, that it is still working and yet never weary, your labour of love, says the Apostle; it labours, but delight makes the hardest labour sweet and easy, and so proper is action to it, that all action is null without it, 1 Cor. 13. yea it knits Faith and Action together, is the link that unites them, Faith worketh; but 'tis by it, as the Apostle teaches us, by Love, so then where this Root is, these Fruits will spring from it and discover it, Pity and Courtesy.  
They are of a larger extent in their full Sphere than the precedcing, for from a general love due to all, they act towards all, to men, or humanity, in the general. And this not from a bare natural tenderness, which softer complexions may have, nor from a prudent moral consideration of their own possible falling under the like, or greater calamities: but out of obedience to God, who requires this mercifulness in all his Children, and cannot own them for his, unless in this they resemble him. And it is indeed an evidence of a truly Christian mind, to have much of this pity to the miseries of all, being rightly principled, and acting after a Pious and Christian manner towards the Sick and Poor, of what condition soever, yea most pitying the spiritual misery of ungodly men, their hardness of heart, and unbelief, and earnestly wishing their conversion, not repining at the long-suffering of God, as if thou wouldst have the Bridge out, because thou art over, as St. Augustine speaks, but longing rather to see that long-suffering and goodness of God lead them to repentance, being grieved to see men ruining themselves, and diligently working their own destruction, going in any way of wickedness, (as Solomon speaks of one particularly) as an Ox to the Shambles or a Fool to the correction of the Stocks. Certainly the ungodly Man is an object of the highest pity.  
But there is a special debt of this pity to those that we love as Brethren in our Lord Jesus, these are most closely linked by a peculiar fraternal love. Their sufferings and calamities will move the Bowels that have Christian affection within them. Nor is it an empty helpless pity; but carries with it the real communication of our help to our utmost power. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Not only Bowels that are moved themselves with pity, but that move their hand to succour for by this word the natural affection of Parents, and the tenderer of them, the Mother, are expressed, who do not idly behold and bemoan their Children being sick or distressed, but provides all possible help, their bowels are not only stirred, but dilated and enlarged towards them.  
And if our feeling bowels and helping hand are due to all, and particularly to the Godly, and we ought to pay this due in outward distresses, how much more in their Soul-afflictions, the rather, because these are most heavy in themselves, and lest understood, and therefore least regarded, yea sometimes more by natural Friends, possibly by their bitter scoffs and taunts, or by their flighting, or at best by their misapplying of proper helps and remedies, which as unfit Medicines do rather exasperate the Disease: therefore they that do understand, and can be sensible of that kind of wound, ought so much the more to be tender and pitiful towards it, and to deal mercifully and gently with it. It may be very weak things sometimes trouble a weak Christian, but there is in the Spirit of the Godly a humble condescension learned from Christ, who broke not the bruised reed, nor quenched the smoking flax.  
The least difficulties and scruples in a tender conscience should not be roughly encountered, they are as a knot in a silken thread, and require a gentle and wary hand to lose them.  
Now this tenderness of bowels, and inclinement to pity all, especially Christians, and them especially in their peculiar pressures, is not a weakness as some kind of Spirits take it to be, this even naturally is a generous pity in greatest Spirits. Christian pity is not womanish, yea 'tis more than manly, 'tis divine, there is of it natural, most in the best, and most ingenuous natures; but where 'tis spiritual, 'tis a prime lineament of the image of God, and the more absolute and disengaged it is, in regard of those towards whom it acts, the more like unto God, looking upon misery as a sufficient incentive of pity and mercy, without the ingredient of any other consideration: 'Tis a pure vulgar piece of goodness to be helpful and bountiful to Friends, or to such as are within appearance of requital, 'tis a trading kind of Commerce that: but pity and bounty that needs no inducements, but the meeting of a fit Object to work on, where it can expect nothing, save only the privilege of doing good, (which in itself is so sweet) is Godlike indeed, who is rich in bounty without any necessity, yea or possibility of return from us; for we have neither any thing to confer upon him, nor hath he need of receiving any thing, who is the spring of Goodness and of Being.  
And that we may the better understand him in this, he is pleased to express this merciful nature in our notion and language, by bowels of mercy and pity, 
Is. 54. 7, 8. Host 11. 8.  and the stirring and sounding of them, and Ps. 103. The pity of a Father, and Is. 49. of a Mother, nothing tender and significant enough to express his compassions. Hence our Redemptions, Is 63. 9 hence all our hopes of Happiness. The gracious Lord saw his poor Creatures undone by sin, and no power in Heaven nor in Earth able to rescue but his own alone; therefore his pity was moved, and his hand answers his heart, his own arm brought Salvation, he sent the Deliverer out of Zion, to turn away iniquity from jacob. And in all exigences of his Children, he is overcome with their Complaints, cannot hold out against their moanings, he may as joseph, seem strange for a while, but cannot act that strangeness long, his heart moves and sounds to theirs, gives the Echo to their Griess and Groans, as they say of two strings that are perfect Unisons, touch the one the other also sounds, jer. 31. 19 Oh the unspeakable privilege to have him for our Father, who is the Father of Mercies and Compassions, and those not barren fruitless pitying, for he is withal the God of all consolations, do not think that he can shut out a bleeding Soul that comes to him, and refuse to take, and to bind up, and heal a broken heart that offers itself to him, puts itself into his hand, and entreats his help, doth he require pity of us, and doth he give it to us, and is it not infinitely more in himself? all that is in Angels and Men is but an insensible drop to that Ocean.  
Let us then consider both that we are obliged to pity especially to our Christian Brethren, and to use all means for their help within our reach, to have bowels stirred with the reports of such bloodsheds and cruelties as come to our ears, and to bestir ourselves according to our Places and Power for them, but sure all are to move this one way, for their help, to run to the Throne of Grace: if your bowels sound for your Brethren, let them sound that way for them, to represent their estate to him that hath highest, both pity and power; for he expects to be rememoranced by us, he put that office upon his People to be his Recorders for Zion, and they are Traitors to it, that neglect the discharge of that place.  
Courteous.] The former relates to the Afflictions of others, this to our whole carriage with them in any condition, and yet there is a particular regard of it in communicating good, supplying their wants or com●orting them that are distressed, that it be not done, or rather, I may say, undone in doing with such supercilious roughness, venting either in looks or words, or any way, that sours it, and destroys the very being of a Benefit, and turns it rather into an injury; and generally the whole Conversation of Men is made unpleasant by cynical harshness and disdain.  
This the Apostle recommends, is contrary to that Evil, not only in the Superfice and outward Behaviour. No, Religion doth not prescribe nor is satisfied with such courtesy as goes no deeper than words and gestures, which sometimes is most contrary to that singleness Religion owns, these are the upper Garments of Malice siluting him aloud in the Morning, whom they are undermining all the day, and sometimes tho' more innocent, yet it may be troublesome, merely by the vain affectation and excess of it; and even this becomes not a wise Man, much less a Christian: an over study or acting of that, is a token of emptiness, and is below a solid mind, though they know such things and could outdo the studiers of it yet they (as it indeeds deserves) do despise it. Nor is it that graver and wiser way of external plausible Deportment that answers fully this Word, 'tis the outer half indeed; but the thing is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a radical sweetness in the Temper of the Mind, that spreads itself into a Man's Words and Actions, and this n●t merely natural, a gentle kind disposition which is indeed a natural advantage that some have, but this is spiritual, from a new Nature descended from Heaven, and so in its Original and Nature far excels the other, supplies it where it is not in Nature and doth not only increase it where it is, but elevates it above itself, renews it, and sets a 〈◊〉 excellent stamp upon it. Religion is in this mistaken sometimes, in that men think it imprints an unkindly roughness and austerity upon the mind and carriage; indeed it bars and banishes all vanity, and lightness, and all compliance and easy partaking with sin. Religion strains and quite breaks that point of false and injurious courtesy, to suffer thy Brother's Soul to run hazard of perishing, and to share of his guiltiness by not admonishing him after that seasonable, and prudent, and gentle manner (for that indeed would be studied) that becomes thee as a Christian, and that particular re●●●ctive manner that becomes thy Station. These things rightly qualifying it, it doth no wrong to good manners and the courtesy here enjoined, but is truly a part of it, by due admonishments and reproofs to seek to recla●● a Sinner, 'twere worst unkindness not to do't, thou shalt not hate thy Brother, etc.  
But that which is true lovingness of heart and carriage, Religion doth not only no way prejudice, but you see requires it in the Rule, and where it is wrought in the Heart, works and causes it there; fetches out that crookedness and harshness that is otherwise invincible in some humours, 
Emolli● mores nec sinit esse feros.  Isa. 11. Makes the Wolf dwell with the Lamb. This Christians should study, and belie the prejudices of the World, that they take up against the Power of Godlinefs, to be inwardly so Minded and of such outward Behaviour, as becomes that Spirit of Grace that dwells in them, to endeavour to gain those that are without by their kind obliging Conversation.  
In some copies, 'tis [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] humble, and indeed as this is excellent in itself, and a chief character of a Christian, it agrees well with all these mentioned, and carries along with it this inward and real, not acted courteousness, Not to insist on it now, it gains at all hands with God and with Men, receives much Grace from God, and kills envy, and commands respect and good will from Men.  
Those showers of grace that slide off from the lofty Mountains rest on the Valleys and make them fruitful. He giveth grace, loves to bestow it wherethere is most room to receive it, and most return of ingenuous and entire praises upon the receipt: and such is the humble Heart, and truly as much humility gains much grace, so it grows by it.  
1. 'Tis one of the World's reproaches against those that go beyond their size in Religion, that they are proud and self conceited: Christians, beware there be nothing in you justifying this, sure they that have most true grace are least guilty of it, common knowledge and gifts may puff up, but grace does not.  
He whom the Lord loads most with his richest gifts, stoops lowest as pressed down with the weight of them; 
Ille est qui superbire nescit, cui Deus ostendit misericordiam suam.  the Free Love of God humbles the Heart most, to which it is most manifested.  
And towards Men it graces' all Grace and all gifts, and glorifies God, and teaches others so to do. It is the preserver of Graces; sometimes seems to wrong them by hiding them: 
Conservatriae v●t●tum Pr●dend● perdidit.  but indeed it is their safety. Hezekiah by a vain showing of his jewels and treasures forfeited them all.   
Verse 9 9 Not rendering evil for evil; or railing ofr railing: but contrary wise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. 
OPposition helps Grace both to more strength and more lustre, when Christian Charity is not encountered with the World's malignance, it hath an easier task: but assaulted and overcoming, it shines the brighter, and rises higher, and thus it is when it renders not evil for evil.  
To repay good with evil is amongst Men the top of iniquity, yet this is our universal guiltiness towards God, he multiplying mercies and we vying with multiplied sins, as the Lord complains of Israel, as they were increased, so they sinned. The lowest step of good mutual amongst Men, is not to be bend to provoke others with injuries, and being unoffended to offend none, but this, not to repay offences, nor render evil for evil is a Christians rule, and yet further to return good for evil, and blessing for cursing, is not only counselled (as some vainly distinguish) but commanded.  
It is true the most have no ambition for this degree of goodness; aspire no further but to do or say no evil unprovoked, and think themselves sufficiently just and equitable if they keep in that; but this is lame, is but half the rule. Thou thinkest injury obliges thee, or if not so, yet excuses thee to revenge, or at least disobliges thee, unties thy engagement of wishing and doing good; but these are all gross practical errors.  
For 1st. The second injury done by way of revenge differs from the first that provoked it little or nothing, but only in point of time, and certainly no one Man's sin can procure privilege to another to sin in that, or the like kind. If another hath broken the bonds of his allegiance and Obedience to God, and of charity to thee, yet thou art not the less tied by the same Bonds still.  
2dly. By revenge of injuries thou usurpest upon God's prerogative who is the Avenger, as the Apostle teaches, Rom. 12. this doth not forbid either the Magistrates Sword for just punishment of Offenders, or the Soldier's Sword in a just War; but such revenges, as without authority or a lawful call, the pride and perverseness of Men do multiply one against another: In which is involved a presumptuous contempt of God, and his supreme authority, or at least the unbelief and neglect of it.  
3dly. It cannot be genuine upright goodness that hath its dependence upon the goodness of others that are about us; that as they say of the vain glorious Man, his virtue lieth in the beholder's eye, if thy Meekness and Charity be such as lieth in the good and mild carriage of others towards thee, in their Hand and Tongues, thou art not owner of it intrinsically: such quiet and calm, if none provoke thee, is but an accidental uncertain cessation of thy turbulent Spirit unstirred, but move it and it acts itself according to itself, sends up that Mind that lay at the bottom; but true Grace doth then most manifest what it is, when those things that are most contrary surround and assault it; it cannot correspond and hold game with injuries and raylings, hath no faculty for that, for answering evil with evil, a Tongue enured to graciousness, and mild Speeches and Blessings, and a heart stored so within can vent no other, try it, and stir it as you will. A Christian acts and speaks not according to what others are towards him, but according to what he is through the grace and Spirit of God in him, as they say, quicquid recipitur, recipitur ad modum recipientis the same things are differently received and work differently as the Nature and way is of that which receives them: A sparkle blows up one of a sulphureous temper; and many Coals, greater injuries, and reproaches are quenched and lose their force being thrown at another of a Cool Spirit Prov. 17. 27.  
They that have malice, and bitterness, and cursings within, though these sleep it may be, yet awake them with the like, and the Provision comes forth out of the abundance of the heart; give them an ill word and they have another, or two for one in readiness for you; where the Soul is furnished with spiritual blessings there blessings, come forth even in answer to reproaches and indignities, the mouth of the Wise is a Tree of Life, says Solomon, can bear no other fruit, but according to its kind, and the Nature of the root, an honest spiritual heart, pluck at it who will, they can pull no other fruit but such fruit. Love and Meekness lodge there, and therefore whosoever knocks, these make the answer.  
Let the World account it a despicable simplicity, seek you still more of that Dovelike Spirit, the Spirit of meekness and blessing, a poor glory to vie rail and contest in that faculty or any kind of vindictive returns of evil; the most abject creatures have of that great Spirit, as foolish poor Spirited persons account it; but it is the glory of Man to pass by a transgression, the noblest victory, and, as we mentioned, the highest example. God is our Pattern in Love and Compassions, we are well warranted to do't in this. Men esteem much more of some other virtues that make more show, and trample upon these, Love, and Compassion, and Meekness: but though these violet● grow low, and are of a dark colour, yet they are of a very sweet and diffusive smell, odoriferous Graces, and the Lord propounds himself our example in them, Matth. 5. 'tis to be truly the Children of your Father, your Father which is in Heaven, to love them that hate you, and bless them that curse you; 'tis a kind of perfection ver. 48. He makes his Sun to shine on the Righteous and the Wicked, etc. Be you like it, howsoever Men behave themselves, keep you your course, and let your benign influence, as you can, do good to all. And Jesus Christ sets in himself these things before us, Learn of me not to heal the sick, or raise the dead, but Learn, for I am meek and lowly in Heart. And if you be his Followers, this is your way, as the Apostle here addeth, hereunto are you called, and this is the end of it, agrecable to the way, that you may inherit a blessing.  
[〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Knowing that] Understanding ●right the Nature of your holy calling, and then considering it wisely and conforming to it.  
They that have nothing beyond an external calling and profession of Christianity, are wholly bliud in this point, do not think what this imports, a Christian. Could they be drawn to this, it were much, it were indeed all, to know to what they are called, and to answer it, to walk like it: but as one calls a certain sort of Lawyers, indoctum doctorum genus, we may call the most an unchristian kind of Christians.  
But even they that are real partakers of this spiritual and effectual Call, yet are much to seek in this often viewing their rule, and laying it to their Life, their hearts, and words, and actions, and squaring by it, and often posing themselves, suits this my calling? Is this like a Christian? 
[Caputartis est decere quod facias.]  'Tis a main point in any civil Station to have a suitable convenient carriage to a Man's Station and condition; that his actions become him: but how many incongruities and solecisms do we commit, forgetting ourselves, who we are, and what we are called to; to what as our duty, and to what, as our portion and inheritance; and these indeed agree together, we are called to an undefiled, a holy Inheritance, and therefore likewise to be Holy in our way to it, for that contains all. We are called to a better estate at home, and called to be sitted for it, while we are here, to an Inheritance of light and therefore to walk as Children of light and so here to blessing, as our inheritance and to blessing as our duty, for this [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thereunto] relates too both, looks back to the one, and forward to the other, the way and the end, both Blessing.  
The fullness of this inheritance is reserved till we come to that Land where it lieth, there it abideth us: but the earnests of that fullness of blessing are bestowed on us here, spiritual blessings in heavenly places in Christ, they descend from those heavenly places upon the heart, that precious name of our Lord Jesus poured on our hearts, if we be indeed interessed in him (as we pretend) and we have peace with God through our Lord Jesus Christ, we are put in possession of that blessing of forgiveness of sin, and in terms of love, and amity with the Father, being reconciled by the blood of his Son, and then blessed with the anointing of the Spirit, the graces infused from Heaven: now all these do so cure the bitter accursed distempers of our natural Hearts, and so perfume it, that it cannot well breathe any thing but sweetness and blessing towards others, being itself thus blessed of the Lord, it echoes blessing, both to God and Men, to his blessing of it, and its words, and whole carriage, are as the smell of a Field that the Lord hath blessed, as old jacob said of his Son's Garments. The Lord having spoke pardon to a Soul, and instead of the curse due to sin, blessed it with a title to glory; it easily and readily speaks pardon, and not only pardon, but blessing to the advantage, even to these that outrage it most and deserve worst of it; reflects still on that, Oh! what deserved I at my Lords hands, so many talents forgiven me, shall I stick at forgiving a few pence?  
And then called to inherit a blessing, so every Believer an heir of blessing: and not only are the spiritual blessings he hath received, but even his largeness of blessing others is a pledge to him an evidence of that heirship: as those that are bend to cursing though provoked, yet can look upon that as a sad mark that they are heirs of a curse, Ps. 109. 18. shall they not that delight in cursing, have then enough of it, when they shall hear that doleful word, go ye cursed, etc. And on the other side as for the Sons of blessing that spared it not to any, the blessing they are Heirs to, is a blessedness itself, and they to be entered into it by that joyful speech, come ye blessed of my Father, etc.  
Men can but bless one another in good wishes and the Lord in praises, and applauding to his blessedness, but the Lord's blessing is really making blessed, an operative word, brings the thing with it.  
Inherit a Blessing] Not called to be exempted from troubles and injuries here, and to be extolled and favoured by the World; but on the contrary rather to suffer the utmost of their malice, and be the mark of their arrows, of wrongs, and scoffs, and reproaches: but it matters not, this weighs down all, you are called to inherit a blessing, which all their cursings and hate cannot prejudge you of: for as this inheriting of blessing binds on the duty of blessing others upon a Christian, so it encourages to go through the hardest contrary measure, they receive from the World: 
Qui thesaurum tuum alieno in ore constituis, ignoras quod arca ista non clauditur?  if the World should bless you, and applaud you never so loud, yet that blessing cannot be called an inheritance, they fly away, and die out in the air, have no substance at all, much less that endurance that may make them an inheritance; and more generally, is their any thing here, so to be called; the surest inheritances are not more than for term of Life to any one Man, 
Si haec sunt ●estra tollite eavobiscum. S. ●ern.  their abiding is for others that succeed, but he removes, and when a Man is to remove from all he hath possessed and rejoiced in here, than fool indeed if nothing provided for the longer, O! how much longer abode he must make elsewhere. Will he not then bewail his madness? that he was hunting a Shadow all his Life time, and may be turned out of all his quiet possessions and easy dwelling before that; (and in these times we may the more readily think of this) but at the utmost at night, when he should be for most rest, when that sad night comes after this day of fairest prosperity, the unbeleiving unrepenting sinner lies down in sorrow in a woeful bed, then must he, whether he will or no, enter possession to this inheritance of everlasting burnings: he hath an inheritance indeed, but he had better want it, and himself too be turned to nothing. Do you believe there are treasures that neither Thief breaks into, nor is there any inward moth to corrupt them; an inheritance that tho' the whole World be turned upside down, is in no hazard of a touch of damage, a Kingdom that not only cannot shall, but cannot be shaken? Oh! be wise and consider your latter end, and whatsoever you do, look after this blessed inheritance, seek to have the right to it in Jesus Christ, and the Evidences and Seals of it from his Spirit, and if it be so with you, your Hearts will be upon it and your lives will be like it.   
Verse 10. 10. For he that will love life, and see good days, let him refrain his Tongue from Evil, and his Lips that they speak no guile. 
THe rich bounty of God diffuses itself throughout the World upon all, yet there is a select number, that hath peculiar blessings of his right hand, that the rest of the World share not in, and even to common blessings they are differenced by a peculiar title to them, and sweetness in them, their blessings are so indeed, and entirely so, outside, and inside, and more within than they appear without; the Lord himself is their portion, and they are his. This is their blessedness which in a low estate they can challenge, and outvie all the painted prosperity of the World. Some kind of blessings do abundantly run over upon others, but the Cup of blessings, it belongs unto the Godly by a new right from Heaven graciously conferred upon them, others sent away with gifts (as they apply that) but the inheritance is Isaac's▪ they are called to be the Sons of God, and are like him, as his Children, in goodness and blessing; the Inheritance of blessing is theirs alone, called, says the Apostle, to inherit a blessing; and all the promises in the great Charter of both Testaments run in that appropriating stile, entailed to them, as only Heirs. Thus this fitly is translated from the one Testament to the other by the Apostle for his present purpose, 
Ps. 34 13 14.  He that will love, etc.  
Consider, 1. The qualification required. 2. The blessing annexed and ascertained to it; the Scope being to recommend a Rule so exact, and for that purpose to propound a Good so important and desirable, as a sufficient attractive to study and conform to that Rule.  
The Rule is all of it one straight line running through the whole Tract of a Godly Man's Life, yet you see clearly that it is (not cut asunder indeed) but only marked into four, whereof the two latter parcels are somewhat longer, more generally reaching a man's ways, the two former particularly regulating the Tongue.  
In the ten Words of the Law, that God delivered in, so singular a manner both by Word and Writ from his own mouth and hand, there be two, that if not wholly, yet most especially, and most expressly concerd the Tongue, as a very considerable, though a small part of man, and of these four words here two are bestowed on't.  
The Apostle St. james is large in this, teaching the great Concernment of this point, 'tis a little member (says he) but boasteth great things, needs a strong Bridle; and than the bridling of it makes much for the ruling the whole Course of a Man's Life, as he there applies the resemblance; yea he gives the skill of this as the very Character of perfection. And if we consider it, it must be of very great consequence how we use that Tongue being the main outlet of the thoughts of the heart, and the means of Society amongst men in all Affairs Civil and Spiritual; by which men give birth to the conceptions of their own minds and seek to beget the like in the minds of others. The bit that is here made for men's mouths, hath these two halfs that make it up. 1. To refrain from open evil speaking. 2. From double and guileful speaking.  
From Evil.] This is a large Field, the Evil of the Tongue, but I give it too narrow a name, we have good warrant to give it a much larger, a whole Universe, a World of Iniquity, a vast bulk of Evils, and great variety of them, as of Countries on the Earth, or Creatures in the World, and multitudes of such are venomous and full of deadly poison, and not few Monsters, new productions of wickedness, semper aliquid novi, as they say of Africa.  
There be in the daily discourses of the greatest part many things that belong to this World of Evil, and yet pass unsuspected, that we do not think them to be within its compass, not using due diligence and exactness in our discoveries of the several parts of it, although 'tis all within ourselves, yea within a small part of ourselves, our Tongues.  
It were too quick a fancy to think to travel over this World of Iniquity, the whole circuit of it, in an hour, yea or so much as to aim exactly at all the parts that can be taken of it in the smallest Map: but some of the chief we would particularly take notice of, in the several four parts of it, for it will without constraint hold resemblance in that division with the other, yet habitable World.  
I. Profane Speech, that which is grossly and manifestly wicked, and in that part. 1. Impious Speeches that directly reflect upon the glory and name of God, Blasphemies, and Oaths, and Cursings, of which so great, so lamentable abundance amongst us, the whole Land overspread and defiled with it, the common noise that meets a man in Streets, and Houses, and almost all places where he comes: and to these, join those that are not scant amongst us neither, scoffs and mocking at Religion, the power and strictness of it, not only by the grosser sort, but by pretenders to some kind of goodness, for they that have attained to a self-pleasing pitch of Civility or formal Religion, have usually that point of presumption with it, that they make their own size the model and rule to examine all by; what is below it they condemn indeed, as profane; but what is beyond it they account needless and affected preciseness: and therefore are as ready as others to let fly invectives or bitter taunts against it, which are the keen and poisoned shafts of the Tongue, and a persecution that shall be called to a strike account. 2. Impure or filthy speaking which either pollutes or offends those that hear them, and are the noisome breath of a rotten polluted heart.  
II. Consider next as another grand part of the Tongue, uncharitable Speeches tending to the defaming and disgrace of others, and these are likewise of two sorts. 1. Open railing and reproaches. 2. Secret slander and detraction. The former is unjust and cruel, but it is somewhat the less dangerous because open, 'tis a fight in plain field; but truly no piece of a Christian's warfare to encounter it in the same kind, the Sons of Peace are not for those Tongue-Combats, they are often no doubt set upon so, but they have another abler way of overcoming it, than by the use of the same Weapon, for they break and blunt the point of ill reproaches by meekness, and triumph over cursings with more abundant blessing, as is in the former words, which are seconded with these out of the Psalm. 34. 13, 14. But they that enter the lists in this kind, and are provided one for another with onraged minds, are usually not unprovided of weapons, lay hold on any thing comes next, 
Furor ●arma ministrat.  as your Drunkards in their quarrels in their Cups and Pots, if they have any other great Reproach, they lay about them with that, as their Sword; but if they want that, true or untrue, pertinent or impertinent, all is one, they cast out any revile that come next to hand: but there is not only wickedness, but something of baseness in these kind of conflicts that makes them more abound amongst the base sort, and not so frequent with such as are but of a more civil breeding and quality than the vulgar.  
But the other of Detraction is more universal amongst all sorts, as being a far easier way of mischief in this kind, and of better conveyance. Rail cry out the matter openly, but Detraction works all by Surprises, and Stratagem, and mines under Ground, and therefore is much more pernicious. The former are, as the Arrows that fly by day, but this, as the Pestilence that walketh in darkness, as these two are mentioned together in the Psalm, it spreads and infects secretly and insensibly, is not felt but in the effects of it; and it works either by calumnies altogether forged and untrue, of which malice is inventive, or by the advantage of real faults (of which it is very discerning) and are stretched and aggravated to the utmost, and 'tis not expressible, how deep a wound a Tongue sharpened to this work will give with a very little word and little noise, as a Razor, as it is called in the Psalm, that with a small touch cuts very deep; taking things by the worse, whereas Charity will try about all ways for a good acceptation and sense of things, and takes all in be best. This Pest is still killing some almost in all Companies, many wounded as it's said of the strange Woman, Prov. 7. and they convey it under fair prefacing of commendation, so giving them poison in wine, both that it may pass the better, and penetrate the more. This is a great sin, that the Lord ranks with the first, when he sets them in order against a Man, Psal. 50.  
III. Vain fruitless Speeches are an Evil of the Tongue, not only those they call harmless lies, which some poor people take a pleasure in, and trade much in, light buffoonries and foolish jestings, but the greatest part of those Discourses which Men account the blameless Entertainments one of another, come under compass of this Evil, forty, unsavoury stuff, tending to no purpose, nor good at all. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Effectless Words as our Saviour speaks, of which we must render account: for that very reason they are in this World of evil in the Tongue, if no other way ill, yet ill as the Arabian Deserts and barren Sands, fruitless.  
IV. Doubleness and Guile, so great apart, that 'tis here particularly named apart, though the Evil of it is less known and discerned, and so there is in it, as I may say, much terra incognita, yet it is of a very large compass, we may confidently say, as large as all the other three together. What of men's speech is not manifestly evil in any of the other kinds, is the most of it nought this way; speech good to appearance plausible and fair, but not upright, not Silver, but Silver dross, as Solomon calls it, burning Lips, etc. Prov. 26. 23. Each almost some way or other speaking falsehood and deceit to his Neighbour, and daring to act this faculty with God in his Services, and our protestations of Obedience, religious Speeches abused by some in Hypocrisy, as holy Vestments for a mask or disguise, doing nothing but compassing him about with lies, as he complains of Ephraim, Host 11. 12. deceiving indeed ourselves, while we think to deceive him, who cannot be deceived, and will not be mocked, Psal. 17. 1. He saw through the disguises and hypocrisy of his own People, when they came to inquire at him, and yet still entertained their Heart-Idols, as he tells the Prophet Ezek. 14.  
The sins of each of us, would we enter into a strict account of ourselves, would be found to arise to a great Sum in this kind, and they that do put themselves upon the work of Self-trial, find (no doubt) abundant matter of deepest humbling, though they had no more, even in the sin of their lips, and are by it often astonished at the Lord's patience, considering his Holiness, as Esay cried out, having seen the Lord in a glorious Vision, this in particular falls upon his thoughts concerning himself and the people, polluted lips, woe is me, etc. And indeed 'tis a thing the Godly mind cannot be satisfied with, to make mention of the Lord till they be touched with a Coal from the Heavenly Fire of the Altar, and they especially that are called to be the Lord's Messengers will say, as St. Bernard, had the Prophet need of a Coal then to unpollute his lips, then do Ministers require totum globum ig●eum. Go through the Land and see if the sins of this kind will take up much of the Bill against us, which the Lord seems now to have taken into his hands, and to be reading, and about to take order with it, because we will not: would we fall to read it, he would let it fall. Is it not because of Oaths that the Land mourns, or I am sure hath now high cause to mourn? mocking at the power of Godliness, fly thick in most Congregations and Societies. And what is there to be found almost but mutual detractions and supplantings of the good name of another, and Tongues taught to lies, and that frame, or sow, 
jer. 9 4.  and wove together deceits, as 'tis in the 50 Psalm. And even the Godly as to other sins, so may be under the degrees of this, and too many are very much, by reason of their unwatchfulness and not staying themselves in this point, though not to profane, yet to vain, and it may be to detractive Speeches, sometimes possibly not with malicious intention: but out of an inadvertence of this evil, readier to stick on the failings of men, and it may be of other Christians, than to consider, and commend, and follow what is laudable in them; and it may be in their best Discourses, not endeavouring to have hearts purged from all guile and self-ends as becomes. Oh! 'tis a thing needs much diligent study, and is worth it all to be throughly sincere and unfeigned in all, and particularly in those things. Our Saviour's innocence is expressed so, In his mouth was found no guile.  
But to add something for remedy of those evils in some part discovered, for to vanquish the World of Evils is a great Conquest.  
1. It must begin at the heart, otherwise it will be but a Mountebank cure, a false imagined conquest, the weights and wheels are there, and the Clock strikes according to their motion; even he that speaks contrary to what is within him, guilfully contrary to his inward conviction and knowledge, yet speaks conformably to what is within him, in the temper and frame of his heart, which is double, a heart and a heart, as the Psalmist hath it. A guileful Heart makes guileful Tongue and Lips, it is the Workhouse, where is the Forge of Deceits and Slanders, and other Evil-speakings: and the Tongue only the outer shop where they vent, and the Lips the Door of it; so than such Beware as is made within, such and no other can be set out; from evil thoughts, evil speakings, from a profane heart, profane words, and from a malicious heart bitter or calumnious words, and from a deceitful heart, guileful words well varnished, but lined with rottenness. And so generally from the abundance of the heart the mouth speaketh, (as our Saviour teaches.) That which the heart is full of, runs over by the Tongue, if the heart be full of God, the Tongue will delight to speak of him; much of heavenly things within will sweetly breathe forth something of their smell by the mouth; and if nothing but earth there, all that man's discourse will have an earthly smell, and if nothing but wind, vanity, and folly, the Speech will be airy, and vain, and purposeless, Ps. 37 30, 31. Ps. 40. 8, 9 in the midst of my bowels, and as from the centre thou sends forth the lines and rays of suitable words, and will not, cannot refrain, as there it is; so no more can the evil heart refrain the Tongue from evil, as here is directed. The Tongue of the Righteous, says Solomon, is as fined silver, but the heart of the wicked is little worth, makes the Antithesis in the root, his heart little worth, and therefore his tongue, no silver in it: he may be worth thousands (as we speak) that is indeed in his Chests or Lands, and yet himself, his heart, and all the thoughts of it, not worth a penny.  
If thou art inur'd to oaths or cursing, in any kind or fashion of it, taking the great name of God any ways in vain, do not favour thyself in it as a small offence; to excuse it by custom, is to wash thyself with Ink, and to accuse thyself deeper that thou art long practised in that sin, but if thou wouldst indeed be delivered from it, think not that a flight dislike of it (when reproved) will do, but seek for a due knowledge of the Majesty of God, and thence a deep reverence of him in thy heart, and that will certainly help that habituated Evil of thy Tongue, will quite alter that bias that the custom thou speakest of hath given it, will cast it in a new Mould, and teach it a new Language, will turn thy regardless abuse of that name, in vain Oaths and Asseverations, into a holy frequent use of it in Prayers and Praises: thou wilt not then dare to indignify that blessed name, that Saints and Angels bless and adore, but will set in with them to bless it.  
None that knows the weight of it, will dally with it, and lightly lift it up (as that word of taking in vain in the command signifies) they that do continue to lift it up in vain, as it were, to sport themselves with it, will find the weight of it falling back upon them and crushing them to pieces.  
In like manner a purified heart will unteach the Tongue of all filthy impure speeches, and will give it a holy strain, and the Spirit of Charity, and Humility will banish that mischievous humour, that sits so deep in the most, of reproaching and disgracing others in any kind, either openly or secretly; for 'tis wicked self-love, and pride of heart, whence those do spring searching and disclosing the failings of others, which love will rather cast a Mantle on to hide them.  
'Tis an argument of a candid ingenuous mind, to delight in the good name and commendation of others, to pass by their defects, and take notice of their virtues, and to speak and hear of these willingly, and not endure either to speak or hear of the other; for in this indeed a Man may be little less guilty, than the evil Speaker in taking pleasure in it, tho' you speak it not. And this is a piece of Men's natural perverseness to drink in tales and calumnies, 
Obtrectatio & livor primis auribus accipiuntur.  and he that doth this will readily from the delight he hath in hearing slide insensibly into the humour of evil speaking; and it is strange how the most dispense with themselves in this point, and that in no Societies almost shall we find a hatred of this ill, but rather some touches of pleasingness in it, and until a Christian set himself to an inward watchfulness over his heart, not suffering in it any thought either of uncharity, or vain self esteem upon the sight of others frailties, they will still be subject to somewhat of this in the Tongue, or Ear at least. So for the evil of guile in the Tongue, a sincere heart, truth in the inward parts, that powerfully redresses, therefore Psal. 15. 'tis expressed, that speaketh the truth from his heart. Thence it flows, seek much after this, to speak nothing with God, nor Men, but what is the sense of a single unfeigned heart. O sweet truth! excellent, but rare sincerity! He that loves that truth within alone can work it; seek it of him.  
2dly, Be choice in your society, sit not with vain persons, whose Tongues have nothing else to utter but impurity, or malice, or folly. Men readily learn the dialect, and tone of the people amongst whom they live. If you sit down in the chair of scorners; take a seat with them, you shall readily take a share of their diet with them, and sitting amongst them take your turn by time of speaking with them in their own language: but frequent grave and Godly Persons in whose hearts and lips, piety, and love, and Wisdom are set and 'tis the way to learn it.  
3dly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl.  Use a little of the Bridle in the quantity of speech, incline a little rather to sparing than lavishing for in many words there wants not sin: That flux of the Tongue, that prating and babbling disease, is very common, and hence so many impertinences, yea so many of these worse ills in their discourses, whispering about, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Orat. 1.  and enquiring, and censuring this and that; A childish delight, and yet most Men carry it with them, all along to speak of Persons and things not concerning us; and this draws Men to speak many things that agree not with the rules of wisdom, and charity, and sincerity, he that refraineth his Lips is wise, saith Solomon. A Vessel without a cover cannot escape uncleanness, and much might be avoided by a little refraining of this, much infection and sin by the many babble that are usual; and were it no worse, is it not a sufficient evil, that they waste away that time, precious time, that cannot be recovered, that the most just or most thankful Man in the World cannot restore. He that spares speech, favours his Tongue indeed, as the Latin Phrase is [favere Linguae] not he that loses the reins and lets it run, he may ponder and pre-examine what he utters, whether it be profitable and seasonable or no; and so the Tongue of the Just is as fined silver; 'tis resined in the wise forethought and pondering of the heart, so is his advice, Bis ad ●imam priusquam semel ad linguam. Even to utter Knowledge and wise things profusely holds not of wisdom, 
Stater in lagena ●is bis clamat.  and a little usually makes most noise, as the Hebrew proverb is, a penny in an earthen pot keeps a great sound and tinkling. Certainly 'tis the way to have much inward peace, to be wary in this point. Men think to have solace by much free unbounded discourse with others, and when they have done, they find it otherways and sometimes contrary. He is wise that hath learned to speak little with others, and much with himself, and with God. How much might be gained for our Souls, if we would make a right use of this silence, so David dumb to Men, found his Tongue to God, Psal. 38, 13, 15. a spiritual minded Man is quickly weary of other discourse, but of that which he loves and wherewith his affection is possessed and taken up, grave aestimant quicquid illud non sonat quod intus amant, and by experience a Christian will find it, that when the Lord is pleased to show him most favour at Prayer or other spiritual exercise, how unsavoury it makes other discourses after it; as they that have tasted something singularly sweet, think other things less sweet, altogether tasteless and unpleasant.  
4. In the use of the Tongue when thou dost speak, divert it from evil and guile by a habitude of, and delight in profitable and gracious discourse; thus St. Paul makes the Opposition, Eph. 4. no rotten communication, and yet not total silence neither, but such as may edify and minister grace to the hearers.  
Now in this we should consider, to the end such discourses may be more fruitful, both what is the true end of them, and the right means suiting it, they are not only nor principally for the learning of some new things, or the canvasing of debated questions, but their chief good, the warming of the heart, stirring up in it love to God, and remembrance of our present and after Estate, our mortality and immortality, and extolling the ways of Holiness, and the Promises and Comforts of the Gospel, and the Excellency of Jesus Christ, and in these sometimes one particular, sometimes another, as our particular condition requires: or any occasion makes them pertinent, so that in those discourses seek not so much either to vent thy Knowledge, or to increase it; as to know more spiritually, and effectually what thou dost know. And in this way those mean despised Truths, that each one thinks they are sufficiently seen in, will have a new sweetness and use in them which thou didst not so well perceive before, for these flowers cannot be sucked dry, and in this humble sincere way thou shalt grow in Grace and in Knowledge too.  
There is no sweeter entertainment than for Travellers to be remembering of their Country, their blessed Home, and the Happiness abiding them there, and refreshing and encouraging one another in the hopes of it, strengthening their hearts against all the hard encounters and difficulties in the way often, often overlooking this moment, and helping each other to higher apprehensions of that vision of God, which we expect.  
And are not such Discourses much more worthy the choosing, than the base trash we usually fill one another ears withal. Were our Tongues given us to exchange folly and sin? or were they not framed for the glorifying of God, and therefore are called, our Glory: some take it for the Soul; but they must be one in this, and then indeed are both our Tongues and Souls truly our Glory, when they are busied in exalting his, and are tuned together to that, that my Glory may sing praise to thee and not be silent, Ps. 30. 12. Instead of calumnies, and lies, and vanities that are the carrion, that Flies, base minds, feed on, to delight in Divine Things, and the extolling of God. is for a Man to eat Angel's Food. An Excellent task for the Tongue that David chooseth, Psal. 35. 28. And my tongue shall speak of thy righteousness, and of thy praise all the day long. Were the day ten in one, no vacant room for any unholy, or offensive, or feigned speech. And they lose not, who love to speak praise to him, for he loves to speak peace to them, and instead of the World's Vain-Tongue-Liberty, to have such intercourse and discourse is no sad melancholy life, as the World mistakes it.   
Verse 11. Let him eschew evil, and do good; let him seek peace, and ensue it. 
THIS is a full and complete Rule; but this is our miserable folly, to mistake so far, as to embrace evil in the notion of good; and not only contrary to the nature of the thing, but contrary to our own experience, still to be pursuing in that which is still flying further off from us, catching at a vanishing shadow of delight, and nothing to fasten upon but real guiltiness and misery. Childish minds, we have been so often gulled, and yet never grow wiser, still bewitched and deluded with dreams, a deceived heart (a mocked or deluded heart) hath turned him aside, etc. when we think we are surest, have that hand that holds fastest, 
Is. 44. 20.  our right hand upon some good, and now sure we're sped, even than it proves a lie in our right hand, slips through as a handful of air, and proves nothing, promises fair but doth but mock us, (as the same word is used by jacob, Gen. 31. 7. expressing the unfaithfulness of his Uncle that changed his ways so often) but still we foolishly and madly trust it, when it makes so gross a lie that we might easily, if we took it to the light, see through it, being a lie so often discovered, and of known falsehood; yet some new dream or guise makes it pass with us again, and we go round in that Mill, having our eyes out, as Sampsen, and still where we were, perpetual fruitless toil. Strange that so base deceitful lusts of sin, should still keep their credit with us; but the Beast hath a false Prophet at his side to commend him and set him off with new Inventions, and causes us to err by his lies, as it is said of the false Prophets, jer. 23. But evil 'tis still, not only void of all good, but the very deformity and debasement of the Soul desacing in it the Divine Image of its Maker, and impressing on it the vile Image of Satan; and then further, is attended with shame and sorrow, even at the very best, 'tis a sowing of the wind, no solid good in it, and withal a reaping of the Whirlwind, vexations and horrors: they that know it in the sense of this after-view attended with the wrath of an offended God, ask them what they think of it, if they would not in those thoughts rather choose any trouble or pain though great, than willingly to adventure on the ways of sin.  
Obedience is that good, that beauty and comeliness of the Soul, that conformity with the holy will of God, that hath peace and sweetness in it, the hardest of it truly delightful even in present, and hereafter sully. Would we learn to consider it thus, to know sin to be the greatest Evil, and the holy will of God the highest good, it would be easy to persuade and prevail much in this, to eschew the one, and do the other.  
These do not only reach the actions, but require an intrinsecal aversion of the heart from sin, and propesionn to holiness and love of it.  
Eschew.] The very motion and bias of the Soul turned from sin, and carried towards God; and this is principally to be considered by us, and enquired after within us, an abhorrence of sin, as the Scripture speaks, not simple forbearing, but hating and loathing it, and this springing from the love of God. Ye that love the Lord, hate Evil, you will do so, cannot choose but do so, and so know that Love to him to be upright and true.  
And where this is, the avoidance of sin, and walking in holiness, doing good, will be, 1. More constant, not wavering with the variation of outwards, of occasion, or society, or secrecy, but going on in its natural course, as the Sun is as far from the earth, and goes as fast under a cloud as when 'tis in our sight, and goes cheerfully, because from a natural principle, rejoiceth as a strong Man to run, Psal. 19 thus the obedience of a renewed Mind. And, 2. More Universal, viz. of all sin; as natural antipathies are against the whole kind of any thing. 3. More exact, keeping a far off from the very appearances of sin, and from all the inducements, and steps towards it, and this is the true way of eschewing it.  
Not a little time of constrained forbearance during a night, or the day of participating of the Communion, or a little time before them, and some few days after them, for thus with the most sin is not dispossessed and cast out, but retires inward and lurks in the heart; being beset with those Ordinances knows they last but a while, and therefore it gets into its strength, and keeps close there, till those be out of sight and disappear again, and be a good way off, that it thinks itself out of their danger, a good many days past, and then it comes forth, and returns to act itself, with liberty ' and with more vigour, as it were to regain the time it hath been forced to lose and lie idle in.  
They again miss in the right of this eschewing, that think themselves possibly some Body in it, in that they do avoid the gross sins wherein the vulgar sort of sinners wallow, or do eschew such evils as they have little or no inclination of nature to; but where the heart stands against sin, as a breach of God's Law, and an offence against His Majesty, as joseph, shall I do this evil and sin against God? there it will carry against all kind of sin, the most refined, and the most beloved sin, wherein the Truth of this aversion is most tried and approved; as they that have a strong natural dislike of some kind of meat, dress it as you will, and mingle it with what they love best, yet will not willingly eat of it, and if they be surprised and deceived some way to swallow some of it, yet they will find it after, and be restless till they have vomited it up again. Thus is it with the heart, that hath that inward contrariety to sin wrought in it by a new Nature, no reconcilement with it, nor with any kind of it, as those deadly Feuds that were against whole Families, and Names without exception. No fellowship with the unfruitful works of darkness, as the Apostle speaks, for what agreement betwixt light and darkness: And this hatred of sin, works most against sin in a Man's self, as in things we abhor, our reluctance rises most where they are nearest us: a Godly Man hates sin in others, as hateful, wheresoever 'tis found, but because 'tis nearest him in himself, he hates it most there. They, who by their nature and breading are somewhat delicate, like not to see any thing uncleanly any where, but least in their own House, and upon their own clothes or skin. This makes the Goldly Man indeed sly not only the Society of Evil Men, 
〈…〉  but from himself, goes out of his old self; and till this be done, a Man does not indeed sly sin; but carries it still with him as an evil Companion or an evil Guide rather, that misleads him still from the Paths of Life. And there is much, first in the true discovery, and then the through disunion of the heart from that sin, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. N●b. 12. 1.  which is most of all a Man's self; that from which he can hardliest escape, that besets him most, and lieth in his way on all hands, hath him at every turn, to disengage and get free from that, to eschew that evil. And the task in this is the harder, if this evil be as oftentimes it may be, not some gross one, but more subtle, that is less seen, and therefore not so easily avoided; but for this an impartial search must be used, if it be amongst those things that seem most necessary, and that cannot be wanting, an Idol hid amongst the stuff, yet thence must it be drawn forth and cast out.  
The right eschewing of evil is a wary avoidance of all occasions and beginnings of it, fly from sin (says the Wiseman) as from a Serpent, not to be tampering with it, and coming near it, and thinking to charm it, f●r who will not laugh at the Charmer that is bit with a Serpent, as he says, he that thinks he hath power and skill to handle it without danger; let him observe Solomon's ●●vice concerning the strange Woman, he says, not only go not into her House, but remove thy way far from her, and ●ome 〈◊〉 near the Door of her House: So teaches he wisely for the avoiding that other sin near to it, look not on ●he Wine when 'tis red in the C●p. They that are bold and adventurous are 〈◊〉 wounded: thus he that re●●●●th 〈◊〉 shall be hurt thereby. If we know our own weakness, and the strength of sin, we will fear to ●●pose ourselves to hazards, and even abridge ourselves of some things lawful when they prove dangerous, for he that will do always all he lawfully may, shall often do something that lawfully he may not.  
Thus for the other, [doing of good.] The main is to be inwardly principled for it, a heart stamped with the love of God and his Commandments, for conscience of his Will, and Love to him, and desire of his Glory to do all; a good action, even the best kind of actions, in an evil hand and from an evil unsanctified heart passes amongst evils. Delight in the Lord and his ways. David's, Oh! how I love thy Law, can tell that he esteems it above the richest and pleasantest things on Earth: but how much he esteems and loves it, he cannot express.  
And upon this will follow, as in the former, a constant tract and course of obedience, even contrary to the stream of wickedness about a man, and the bent of his own corrupt heart within him moving against all, a serious desire and endeavour after all good within our calling and reach; but especially that particular good of our calling, that which is in our hand, and is peculiarly required of us. For in this some deceive themselves, look upon such a condition as they imagine were for them, or such as is in their eye when they look upon others, and think if they were such, and had such place, and such power and opportunities, they would do great matters, and in the mean time neglect that good to which they are called, and have in some measure power and place to do; this is the roving sickly humour of our minds, and speaks their weakness, as sick persons, that would still change their B●d, or Posture, or place of Abode, thinking to be better: but a stayed mind applies itself to its own station, and seeks to glorify him that set it there, reverencing his Wisdom in disposing of it so: and there is certainty of a a blessed approbation of this be it never so low, 'tis not the high condition, but much fidelity, cures it, thou hast been faithful in little. We must care not only to answer occasions when they call, but to catch at them, and seek them out, yea to frame occasions of doing good, whether in the Lord's immediate Service delighting in that, private and public, or to Men, in assisting one with our means, another with our admonitions, another with counsel or comfort as we can; labouring not only to have something of that good that is most contrary to our Nature, but even to be eminent in that, setting Christian resolution, and both the example and strength of our Lord against all oppositions and difficulties, 
Heb. 12. 2.  and discouragements. Looking unto jesus the Author and Finisher of our Faith, etc.  
We see our rule, and 'tis the rule of peace and happiness; what hinders but we apply our hearts to it, this is our work, and setting aside the advantage that follows, consider the thing in itself. 1. The opposition of Sin and Obedience under the Name of evil, and good. 2. The Composition of our rule in these Eschew and do. Consider it thus evil and good and it will persuade us to eschew and do.  
And if persuaded to it, then. 1. Desire light from above, to discover to you what is evil, and offensive to God in any kind, and what pleaseth him, what is his will: for that is the rule and reason of good in our actions, that ye may prove what is the good, and holy, and acceptable will of God. And to discover in yourselves what is most enemy, and repugnant to that will. 2. A renewed mind to hate that evil, the closest and most connatural to you, and to love that good, even that is most contrary. 3. Strength and skill, that by another Spirit than your own you may avoid evil and do good, and resist the incursions and solicit of evil, the slights and violences of Satan, who is both a Serpent and a Lion; and Power against your own inward corruption and the fallacies of your own heart. And thus you shall be able for every good work, and be kept in such a measure as suits your present estate, blameless in Soul and Body to the coming of jesus Christ.  
Oh! but I am often entangled and plunged in Soul-evils, and often frustrate in my Thoughts against these evils, and aims at the good, which is my task.  
And was not this Paul's condition? may you not complain in his Language, and happy if with some measure of his sense, happy in crying out of wretchedness was not this his malady, when I would do good, evil is present with me. But know once that tho' thy duty is this, to eschew evil and do good, yet thy Salvation is surer founded, than on thine own good; that perfection that answers Justice and the Law is not required of thee, thou art to walk not after the flesh, but after the Spirit, but in so walking, whether in a low or high measure, still thy comfort lieth in this, that there is no condemnation to them that are in Christ jesus. As the Apostle begins the next Chapter after his sad complaints. Again consider his thoughts in the close of the same Chapter, perceiving the Work of God in him, and differencing that from the corrupt notions of himself, and so finding at once matter of heavy complaint, and yet of cheerful exultation. O! wretched Man that I am, and yet with the same Breath, thanks to God through Christ jesus our Lord.  
So then mourn with him, and yet rejoice with him, and go on with courage as he, still fight the good fight of Faith, when thou fallest in the mire be ashamed and humbled, yet return and wash in the Fountain opened, and return and beg new strength to walk more surely, learn to trust thyself less and God more, and up and be doing against thine enemies, how tall and mighty soever be the Sons of Anak. Be of good courage, and the Lord shall be with thee, and shall strengthen thy heart, and establish thy goings.  
Do not lie down to rest upon lazy conclusions, that 'tis well enough with thee, because thou art out of the common puddle of profaneness, but look further, to purge from all filthiness of flesh, and Spirit, perfecting holiness in the fear of God. Do not think thy little is enough, or that thou art desperate of attaining more, but press, press hard toward the mark and prize of thy high calling, do not think all is lost, because thou art at present foiled; the experienced Soldier knows that he hath often won the day after a fall, 
Kovit se saepe vicisse post sangui●em, Sen.  or a wound received, and be assured that after the short combats of a Moment follows an Eternity of Triumph.  
Let him seek peace and ensue it.] Omitting the many acceptations of the word peace, here particularly external peace with Men, I conceive, is meant, and this to be sought; and not only so to be sought, when'●is willingly found, but to pursue and follow it, when it seems to fly away: but yet so to pursue it, as never to step out of the way of holiness, and righteousness after it, and to forsake this rule that goes before it of eschewing evil and doing good, yea mainly in so doing is peace to be sought and pursued, and most readily to be found and overtaken in that way: for the fruit of righteousness is peace.  
Cons. 1. An unpeaceable turbulent disposition is the badge of a wicked mind, as the Raging, Sea still casting up mire and dirt, Is. 57 But this love of peace and in all good ways seeking and pursuing it, the true Character of the Children of God, who is the God of peace, True, the Ungodly, (to prevent their own just challenge as Ahab) call the friends of true Religion disturbers, and the troublers of Israel. And this will still be their impudence, but certainly they that love the welfare of jerusalem, do seek, and pray for, and work for peace all they can, as a chief blessing, and the fruitful Womb of multitudes of blessings.  
2dly, Considerthen that it is a heavy judgement, the deprivement of peace, and calls for our prayers and tears to pursue it and entreat its return, to seek it from his hand, that is the Sovereign dispenser of peace and War, to seek to be at peace with him, and thereby good all good shall come unto us, and particularly this great good of outward peace in due time, and the very judgement of War shall in the event be turned into a blessing▪ We may pursue it amongst Men, and not overtake it, use all good means and fall short, but pursue it up as far as the Throne of grace, seek it by Prayer and that will overtake it, will be sure to find it in God's hand who stilleth the Waves of the Sea, and the Tumults of the people. If he give quietness, who then can disturb.  
He that will love Life] This the attractive, Li●e, long Life and days of good, is the thing Men most desire, for if evil days, than the worse that they be long, and the shortest of such seem too long; and if short being good, this cuts off the enjoyment of that good: but these two complete the good, and suit i● to Men's wishes, length and prosperity of Life.  
This here supposed that all would be happy, that all desire it, carried to that by nature to seek their own good: but he that will love it, that's here, that will wisely love it, that will take the way to it, and be true to his desire, must refrain his Tongue from Evil, and his Lips that they speak no guile; he must eschew evil and do good; seek peace and ensue it. You desire to see good days and yet hinder them by sinful provocations, desire good clear days, and yet Cloud them by your guiltiness.  
Thus many desire good here, yea and confusedly the good of the Life to come, because they hear 'tis Life, and long Life, and good to be found in it, yea nothing but good: but in this is our folly, we will not love it wisely, the face of our desire is towards it, but in our course, we are rowing from it down into the dead Sea. You would all have better times, peace and plenty, and freedom from the molest and expense of our present condition, why will you not be persuaded to seek it in the true way of it.  
But how this? do not the Righteous often pass their days in distress, and sorrow, and have few and evil days, as jacob speaks? Yet is there a truth in this promise, annexing outward good things to Godliness, as having the promises of this Life, and that which is to come; and so accomplished to them, when the Lord sees it convenient and conducing to their highest good; but that he most aims at, and they themselves do most desire; and therefore if the abatement of outward good, either the length or sweetness of this Life serve his main end and theirs better, they are agreed upon this gainful commutation of good for infinitely better.  
The Life of a godly Man tho' short in comparison of the utmost of Nature's course, yet may be long in value, in reof his activity and attainment to much spiritual good, they may be said to live much in a little time; and they that wear out their days in folly and sin, diu vivunt sed par●m, i. e. they live long but little, or as he again non diu vixit, diu fuit. i e. he lived not long, but existed long. And the good of their days, unseen good, surpasses all the World's mirth and prosperity that makes a noise, but is hollow within as the crackling of thorns, a great sound but little heat, and quickly done, as S. Augustine says of Abraham, he had dies bonos in Deo, licet malos in seculo, Good Days in God, tho' Evil Days in his Generation. A Believer can make up an ill Day with a good God, and enjoying him, hath solid peace: but then that which is abiding, that length of Days and that dwelling in the House of God in that length of Days, is that which Eye hath not seen, nor Ear heard, etc. Good Days, an Everlasting Day, no need of the Sun nor Moon: but that Day immediately flows from first and increated light, the Father of Lights, his glory shines in it, and the Lamb is the light thereof.   
Verse 12. 12. For the Eyes of the Lord are over the Righteous, and his Ears are open unto their Prayers: but the Face of the Lord is against them that do Evil. 
THe Wisest Knowledge of things is to know them in their Causes: but there is no Knowledge of Causes so happy and useful, as clearly to know and firmly believe the Universal dependence of all things upon the first and highest Cause, the Cause of Causes, the Spring of Being and Goodness, the Wise and Just Ruler of the World.  
This the Psalmist, and here with him the Apostle, gives as the true reason of that truth they have averred in the former words, the connexion of Holiness and Happiness. If Life, and peace, and all good be in God's Hand to bestow when it pleaseth him, then sure the way to it, is an obedient and regular walking, observance of his will; and the way of sin is the way to ruin: for the Eyes of the Lord are upon the righteous, etc. And his Face against them that do Evil.  
In the words there's a double opposition; of persons, and of their portion. 1. Persons. The Righteous and Evil Doers.  
1. These two words are usual in the Scriptures, and particularly in the Book of Psalms, to express the Godly, and Wicked, and so this righteousness is not absolute perfection or sinlessness; nor the opposed evil, doing every act of sin or breach of God's Law; but the righteous be they, that are students of obedience and holiness, that desire to walk as in the sight of God, and to walk with God, as Enoch did; that are glad when they can any way serve him, and grieved when they of●end him; that feel and bewail their unrighteousness, and are earnestly breathing and advancing forward, have a sincere and unfeigned Love to all the Commandments of God, and a diligent endeavour to observe them, that vehemently hate what most pleases their corrupt Nature, and love the command that crosses it most; this is an imperfect kind of perfection, Phil. 3. 12, 15.  
On the otherside, Evil-doers, are they that commit sin with greediness, that walk in it, make it their way, that live in sin as their Element, take pleasure in unrighteousness, as the Apostle speaks, their great faculty and their great delight lies in sin, they are skilful and cheerful Evil doers, not any one Man in all kind of sins, that's impossible, there is a concatenation of sin, and one disposes and induces to another, but yet one ungodly Man is readily more versed in, and delighted with some one kind of sin, another with some other, forbears none because evil, and hateful to God, but as he cannot travel over the whole globe of wickedness, go the full circuit, he walks up and down, in his accustomed way of sin. No one Mechanic is good at all Trades, nor any Man expert in all Arts: but he is an evil doer that follows the particular Trade of the sin he hath chosen, is active, and diligent in that, and finds it sweet. In a word, the main of this opposition lieth in the bent of the affection what way it is set. The godly Man hates the evil he possibly by tentation hath been drawn to do, and loves the good he is frustrate of, and having intended hath not attained to do: the sinner that hath his denomination from sin, as his course, hates the good that sometimes he is forced to do, and loves that sin which many times he does not, either wants occasion and means, and so cannot do, or through check of an enlightened conscience possibly dares not do, tho'so bound up from the act, as a Dog in a Chain; yet the habit, the natural inclination and desire in him, is still the same, the strength of his affection is carried to sin: As in the weakest godly Man, there is that predominant sincerity, and desire of holy walking, according to which he is called a righteous person, the Lord is pleased to give him that Name, and account him so being upright in Heart, tho' often failing. There is a righteousness of a higher strain, upon which his Salvation hangs, that is not in him, but upon him; he is clothed with it; but this other of sincerity and of true and hearty (tho' imperfect) obedience is the righteousness here meant opposed to evil doing.  
2dly, Their opposite condition or portion is expressed in the highest notion of it, that wherein the very being of happiness and misery lieth, the favour and anger of God. As their natures differ most, by the habitude of their affection towards God as their main distinguishing character, so the differences of their estate consists in the point of his affection towards them, spoke here in our language by the divers aspects of his countenance, for that our love and hate usually looks out, and shows itself that way.  
Now for the other word expressing his favour to the righteous, by the openness of his Ear, the opposition in the other needed not, for either the wicked pray not, or if they do, 'tis indeed no Prayer, the Lord doth not account nor receive it as such; and if his face be set against them, certainly his ear is shut against them too, and so shut that it openeth not to their loudest Prayer, Tho they cry in mine ears with a loud voice, 
Ezek 8. 18.  yet will I not hear them, says the Lord.  
And before we pass to the particulars of their condition, as here we have them, this we would consider a little, and apply it to our present business; what are these Persons the Lord thus regards, and opens his ear to their Prayer?  
This we pretend to be seeking after, that the Lord would look favourably upon us, and hearken to our Suits, for ourselves, and this Land, and the whole Church of God within these Kingdoms. Indeed the fervent Prayer of a faithful man availeth much, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 'tis of great strength, a mighty thing, that can bind and lose the influences of Heaven, as there is instanced, and the Prayer of a Righteous Man, be it but of one Righteous Man, how much the combined cries of many of them together. And that we judge not the Righteousness there and here mentioned, a thing above human estate, Elias, says the Apostle, was a man, and a man subject to like passions as we are, and yet such a righteous Person as the Lord had an eye and gave ear to in so great a matter, but where are those righteous fasters and prayers in great Congregations? How few, if any, to be found, that are but such in the lowest sense and measure, real Lovers and Inquirers after holiness? What are our meetings here, but Assemblies of Evil doers, rebellious Children, ignorant and profane Persons, or dead formal Professors, and so the more of us the worse, incensing the Lord more, and the multitude of Prayers, though we could and would continue many days, 
Is. 1.  all to no purpose, from such as we: Though ye make many prayers, when ye multiply prayer, I will not hear: And when ye spread forth your hands, I will h●de mine eyes from you; your hands so filthy that if you would follow me to lay hold on me with them, you drive me further off, as one with foul hands following a Person that is neat to catch hold of him; and if you spread them out before me, my eyes are pure, you will make me turn away, I cannot endure to look upon them, I will hide mine eyes from you. And fasting added with prayer will not do it, not make it pass, when they fast, I will not hear their cry, Jer. 14  
'Tis the sin of his People that provokes him instead of favourable looking on them to have his eyes upon them for evil and not for good, as he threatens; and therefore without putting way of that, prayer is lost breath, doth no good.  
They that retain still their sins, will not hearken to his voice, how can they expect, but that justly threatened retaliation, Prov. 1. and that the Lord in holy scorn in the day of their distress should send them for help and comfort to these things they have made their Gods, have preferred before him in their trouble: They will say arise and save us, but where are the Gods that thou hast made thee, let them arise if they can save thee in the time of thy trouble, Jer. 2. 28.  
And not only do fouler Impieties thus disappoint our prayers; but the lodging of any sin in our affection, if I regard iniquity in my heart (says the Psalmist) the Lord will not hear my voice; if I see iniquity, the word is, if mine eye look pleasantly upon it, his will not look so upon me, nor shall I find his ear so ready and open: Says not, if I do sin, but if I regard it in my heart. The heart entertaining and embracing a sin, be it a lesser sin, is more than the simple falling into sin, and as the ungodly do for this reason lose all their prayers, a godly man may suffer this way, in some degree, upon some degree of guiltiness, this way the heart seduced, it may be, and entangled for a time by some sinful lust, they are sure to find a stop in their prayers, that they neither go nor come so quickly, and so comfortably as before. Any sinful humour, as rheums do our voice, binds up the voice of prayer, makes it not so clear and shrill as it was wont; and the accusing guilt of it ascending shuts up the Lord's ear, that he doth not so readily hear and answer as before: and thus that sweet correspondence is prejudged, which all the delights of the World cannot compensate.  
If then you would have easy and sweet accesses seek 1. an holy Heart, entertain a constant care and study of Holiness, admit no parley with sin, do not so much as hearken to it, if you would be readily heard.  
2. Seek a broken heart, the Lord is ever at hand to that, 'tis in the same Psalm, he is nigh to them that are of a contrite spirit, etc. 'tis an excellent way to prevail. The breaking of the heart multiplies petitioners, every piece of it hath a Voice, and a very strong and very moving Voice, that enters his Ear, and stirs the Bowels and Compassions of the Lord towards it.  
3. A humble heart that may present its suits always, the Court is constantly there, even within it, the Great King loves to make his Abode and Residence in it, Is. 57 15. This is the thing that the Lord so delights in and requires, he will not fail to accept of it, 'tis his choice, Mic 6. Wherewith shall I come, etc. He hath showed thee O man what is good; and what doth the Lord require of thee but to do justly, and love mercy. There's this righteousness, and that as a great part making it up to walk humbly with thy God; in the Original, humble to walk with thy God, he cannot agree with a proud heart, he hates and resists it, and two cannot walk together unless they be agreed, as the Wise man speaks. The humble heart only company for God, hath liberty to walk and converse with him, he gives Grace to the humble, he bows his ear, if thou lift not up thy neck: proud Beggars he turns away with disdain, and the humblest Suitors always speed best with him. Righteous, not such in their own eyes, but in his, through his gracious dignation and acceptance; and is there not reason to come humbly before him, base Worms to to the most holy and most high God?  
The Eyes of the Lord.] We see 1. That both are in his sight the righteous and the wicked, all of them, and all their ways, his eye is on the one, and his face on the other, as the word is, but so on these as against them, 'tis therefore rendered his Eye of Knowledge and of Observance, marking them and their Actions equally upon both. No darkness nor shadow of death where the workers of iniquity may hide themselves, foolishly and wretchedly done to do that, or think that, that we would hide from the Lord, and then to think that we can hide it; 
Is. 29. 15.  the Prophet speaks w● to such. W● to them that dig deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us? and who knoweth us? And this is the grand principle of all wickedness, not (it may be) expressly stated, but secretly lying in the Soul, an habitual forgetting of God and his eye, not considering that he beholds us, ye that forget God, says the Psalm; thence all impiety; and on the other side the remembrance of his eye, a radical point of Piety and Holiness, in which the 139 Psalm is large and excellent.  
But as the Lord doth thus equally see both, so, as his Eye and Countenance imports his mind concerning them, and towards them, the manner of beholding them is different, yea contrary. And from the other beholding in common, knowing their ways, arises this different beholding, 
Verba sensus connoted affect●●.  which (as usually word of Sense signify also the affection) is the● approving and dislike the loving and hating them, and their ways: so he peculiarly knows the righteous and their ways, Ps. 1. And knows not, never knew the workers of iniquity, even those that by their profession would plead most acquaintance, and familiar converse, eating and drinking in his presence, and yet I know you not, whence are you? 'Tis not a breaking off from former acquaintance; no, he doth not that, disavows none ever truly acquainted with him, so the other Evangelist hath it of those that thought to have been in no small account, I never knew you, depart from me, and there's the convincing reason in that ye Workers of Iniquity; none of his favourites and friends such.  
Thus here, his Eye, his gracious Eye for good, is on the Righteous; and his Face, his angry looks, his just wrath against evil-doers.  
In the 11th. Psalm we have this, much after the same way, expressed. First, that we spoke of his knowing and beholding in common, the righteous and wicked, and their ways, sitting high where he may mark, and seeing clear throughout all places and all hearts, 
Ver. 4.  his Throne is in Heaven, his Eyes behold, his Eye lids try the Children of Men. Sits in Heaven not as in a Chair of rest, regardless of humane things, but on a Throne for governing and judging, tho' with as little uneasiness and disturbance, 〈…〉 there were nothing to be done that way. His Eyes behold, not in a fruitless contemplation or Knowledge; but his Eye lids try, which signifies an intent inspection, such as Men usually make with a kind of motion of their Eye lids. Then upon this is added the different portion of the righteous and wicked, in his beholding them and dealing with them, 
Ver. 5.  he tries the righteous, approves what is good in them, and by trial and affliction doth purge out what is evil, and in both these, is love; but the wicked, and him that loveth violence his Soul▪ hateth, and therefore, as here, his face is against them, his Soul and face all one, but these things are expressed after our manner, he looks upon them with indignation, and thence come the Storms in the next Verse, snares reigned d●wn, 
Ver. 6.  the wariest foot cannot avoid such snares, they come down upon them from above, fire, and brimstone, and burning tempest, alluding to Sodom's judgement, as an emblem of the punishment of all the Wicked: This is the portion of their Cup. There's a Cup for them but his Children drink not with them; they have another Cup, the Lord himself is the portion of their Cup, 
Ver. 7.  Psal. 16. His Favour, as closes Ps. 11. the righteous Lord loveth righteousness, his countenance doth behold the upright, that's another beholding than the former, gracious, loving beholding, as here, his eyes upon the Righteous.  
Now the persuasion of this Truth is the main establishment of a godly mind, amidst all the present confusions that appear in things, and 'tis so here intended, and in the Psalm, and throughout the Scriptures.  
To look upon the present flourishing and prosperity of Evil doers, and distresses and sorrows of the Godly, is a dark obscure matter in itself: but the way to be cleared and comforted, is to look above them to the Lord, they lo●k'd unto him and were lightened, Psal. 34. 5. that answers all doubts to believe this undoubted providence and justice, the Eye of God that sees all, yea rules all these things: and in the midst of all the painted happiness of Wicked Men this is enough to make them miserable, the Lord's Face is against them, and they shall surely find it so, he hath wrath and judgement in store, and will bring it forth to light, will execute it in due time, he is preparing for them, that cup spoke of, and they shall drink it: so in the saddest condition of his Church and a believing Soul, to know this, that the Lord's eye is even then upon them, and that he is upon thoughts of peace, and love to them, is that which settles and composes the mind. Thus in that Psalm before cited, it was such difficulties that did drive David's thoughts to that for satisfaction, if the Foundations be destroyed, what can the righteous do? in the time of such great shake and confusions, the righteous Man can do nothing to't, but the righteous Lord can do enough, he can do all, the righteous Lord that loveth righteousness, while all seems to go upside down, he is on his Throne, he is trying and judging, and will appear to be Judge. This is the thing that a faithful Soul should learn to look to, and not lose view and firm belief of, and desire the Lord himself to raise their minds to it, when they are like to sink. Natural strength and resolution will not serve turn, floods may come that will arise above that, something above a man's own must support him: Therefore say with David, when my Spirit is overwhelmed, lead me to the Rock that is higher than I, They think sometimes 'tis so hard with them, he regards not, but he assures them the contrary, Is. 49. I have graven thee upon the palms of mine hands. I cannot look upon my own hands, but I must remember thee: and thy walls are continually before me, this is that the Spouse seeks for, set me as a Seal upon thine Arm, Cant. 8.  
Now a little more particularly to consider the Expressions and their Scope here, how is it made good that the former words teach, that they that walk in the ways of wickedness can expect no good, are certainly miserable? Thus, the face of the Lord is against them: Prosper they may in their Affairs and Estates, may have Riches, and Posterity, and Friends, and the World caressing them, and smiling on them on all hands, but there is that one thing that damps all, the Face of the Lord is against them, this they feel not indeed for the time, 'tis an invisible ill, out of sight and out of mind with them: but there is a time of the appearing of this Face of the Lord against them, the revelation of his just judgement, as the Apostle speaks, sometimes precursory days of it here, but however one great prefixed day, a day of darkness to them indeed, wherein they shall know what this is, that now found'st so light, to have the Face of the Lord against them, a look of it more terrible than all present miseries combined together, what then shall the Eternity of it be? to be punished (as the Apostle speaks) with everlasting destruction from the presence of the Lord, and the glory of his Power.  
Are we not then impertinent foolish Creatures, that are so thoughtful how our poor businesses here succeed with us, and how we are accounted of in the World, and how the faces of men are towards us, and scarce ever enter into a secret serious enquiry, how the countenance of God is to us, whether favourably shining on us or still angrily set against us, as it is against all impenitent sinners.  
The Face of the Soul being towards God, turned away from the World and Sin, argues to it, that his Face is not against it, but that he hath graciously looked upon it, and by a look of love hath drawn it towards himself, for we act not first in that, non amatur Deus nisi de Deo, 'tis he that prevents us, and by the beam of his, kindles love in our hearts. Now the Soul that's thus set towards him, it may be, doth not constantly see here his face shining full and clear upon it: but often clouded, it may be, hath not not yet at all seen it sensibly, yet this it may conclude, seeing my desires are toward him, and my chief desire is the sweet light of his countenance, though as yet I find not his face shining on me, yet I am persuaded it is not set against me to destroy me. Misbelief, when the Soul is much under, and distempered, may suggest this sometimes too: but yet still there is some spark of hope that it is otherwise, and that the eye of the Lord's pity is even in that estate upon us, and will in time manifest itself to be so.  
To the other, what assurance have the Godly, for that seeing of good, these blessings you speak of? This, the Eyes of the Lord are upon them, and his Ears open to their prayer, if you think him wise enough to know what is good for them, and rich enough to afford it, they are sure of one thing, he loves them, they have his good will, his heart is towards them and therefore his Eye, and his Ear; can they then want any good? If many Days, and outward good things be indeed good for them, they cannot miss of these, he hath given them already much better things than these come to, and hath yet far better in in store for them, and what way soever the World go with them, this itself is happiness enough, that they are in his love, whose loving kindness is better than Life, sweet days have they that live in it, what better days would a Courtier wish, than to be still in the eye and savour of the King, to be certain of his good will towards them, and to know of access, and of a gracious acceptance of all their Suits: Now thus it is with all the Servants of the great King, without prejudice one to another, he is ready to receive their Requests, and able and willing to do them all good. Happy estate of a Believer, he must not account himself poor and destitute in any condition, for he hath favour at Court, he hath the King's eye and his ear, the eyes of the Lord are upon him, and his ears open to his prayers.  
The Eyes.] This hath in it, 1. His love, the propension of his heart towards them: The Eye is the servant of the affection, turns readily that way most, where the heart is: Therefore thus the Lord is pleased to speak of his love to his own, he views still all the world, but he looks upon them with a peculiar delight, his eye still on them, as it were towards them from all the rest of the world, though he doth not always let them see these his looks, for 'tis not said, they always are in sight of it, no, not here, yet still his Eye is indeed upon them, by the beauty of Grace in them, his own work indeed, the beauty that he himself hath put upon them: And so the other of his Ear too, he is willing to do for them what they ask, he loves even to hear them speak, finds a sweetness in the voice of their Prayers, that makes his ear not only open to their Prayers, but desirous of them as sweet Music. Thus he speaks of both, Cant. 2. 14. My dove let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely.  
2. His good Providence and readiness to do them good, to supply their wants, and order their affairs for them, to answer their desires, and thus to let them find the fruits of that love that so leads his eye and ear towards them, his eye is upon them, he is devising and thinking what to do for them, 'tis the thing he thinks on most: his eyes are on all, but they are busied, as he is pleased to express it, they run to and fro through the earth, to show himself strong in behalf of them, whose heart is perfect towards him, etc. 2 Chron. 16. 9 so Deut. 11. 12 his Eyes all the year on the land. And no wonder than he answers their Suits in what is good for them, when it is still in his thoughts before, he prevents, they cannot be so mindful of themselves, as he is of them.  
This is an unspeakable Comfort, when a poor Believer is in great perplexity of any kind in his outward or spiritual condition. Well, I see no way, I am blind in this, but there are eyes upon me that see well what is best, the Lord is minding me, and bringing about all to my advantage; I am poor and needy indeed, but the Lord thinketh on me, that casteth the balance. Would not a man, though he had nothing, think himself happy, if some great Prince were busily thinking how to advance and enrich him; much more, if a number of Kings were upon this thought, and devising together, yet these thoughts might perish, as the Psalmist speaks? how much solider happiness is it to have him, whose power is greatest, and whose thoughts sail not eyeing thee, and devising thy good, and ask us as it were, What shall be done to the man whom the King will honour?  
And his Ears.] What suits thou hast, thou mayst speak freely, he will not refuse thee any thing that is for thy good.  
O! but I am not righteous, and all this is for them only: yet thou wouldst be such a one; wouldst thou indeed? then in part thou art, as he modestly and wisely changed the name of Wisemen into Philosophers, art thou not righteous, yet (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a Lover of Righteousness thou art, than one of these: but if still thine own unrighteousness be in thine eye, it may and should be so to humble thee, but if it should scare thee from coming unto God, and offering thy suits with this persuasion that his ear is open, make thee think that his favourable eye is not toward thee, yet there is mercy, creep in under the Robe of his Son, thou art sure he is jesus Christ the righteous, and that the Father's eye is on him with delight, and then it shall be so on thee being in him, and put thy petitions into his hand, that is Great Master of Requests, thou canst not doubt that he hath access, and that ear open which thou thinkest shut to thee.  
The Exercise of Prayer being so important, and bearing so great a part in the life and comfort of a Christian, it deserves to be very seriously considered. We will therefore subjoin some few Considerations concerning it.  
1. Prayer is considerable in a threefold Notion. 1. As a duty we owe to God, being he from whom we expect and receive all; 'tis a very reasonable homage and acknowledgement thus to testify the dependence of our Being and Life on him, and the dependence of our Souls upon him, for Being, and Life, and all good, that we be daily Suitors before his Throne, and go to him for all. 2. As the Dignity, and the delight of a spiritual Mind, to have so near access unto God, and such liberty to speak to him. 3. As a proper and sure means by Divine Appointment and Promise of obtaining at the hands of God those good things that are needful and convenient for us. And although some Believers of lower Knowledge, do not (it may be) so distinctly know, and others, not so particularly consider all these in it, yet there is a latent Notion of all these in the heart of every Godly Person, that stirs them and puts them on to the constant use of prayer, and to a love of it.  
And as they are in these respects inclined, and bend to the exercise of prayer, the Lord's ear is in like manner inclined to hear their prayer in these respects. 1. He takes it well at their hands, that they do offer it up as due worship to him, that they desire thus, as they can to serve him, accepts of those offerings graciously, passes by the imperfections in them, and hath regard to their sincere intention and desire. 2. It pleases him well, that they delight in Prayer, as converse with him, that they love to be much with him, and to speak to him often, and still aspire by this way to more acquaintance with him, that they are ambitious of this. 3. He willingly hears their prayers as the Expressions of their Necessities and Desires, being both rich and bountiful, loves to have blessings drawn out of his hands that way, as full breasts delight to be drawn; the Lord's Treasure always full, and therefore always Communicative. In the first respect, prayer is acceptable to the Lord as Incense and Sacrifice, as David desires, the Lord receives it as Divine Worship done to him. In the second, prayer is as the Visits and sweet Entertainment, and Discourse of Friends together, and so pleasing to the Lord, the free opening of the mind, pouring out of the heart to him, as 'tis called in the Psalm, and so done, calls it his Words and his Meditation, and the Word for that signifies Discourse or Conference. And in the third sense he receives prayer as the suits of petitioners that are in favour with him, and that he readily accords to. And thus the words for Supplication in the Original, and the word here for Prayer, and that for Cry in the Psalm, do mean, and in that sense the Lord's open ear, and harkening hath in it his readiness to answer, as one that doth hear, and to answer graciously and really, as hearing favourably.  
Some directions, 1. For Prayer, that it may be accepted and answered. 2. For observing the answers of it.  
1. For Prayer the qualification of the Heart that offers it. 2. The way of offering it.  
The Heart, 1. In some measure a holy Heart according to that here, the Righteous, no regarding iniquity, entertaining of friendship with any sin, but a permanent ove and desire of Holiness. Thus indeed a man prays within himself, as in a sanctified Place, whither the Lord's ear inclines as of old to the Temple, need not run superstitiously to a Church, etc. intra te ora, sed vide prius an sis templum Dei. The sanctified Man's Body is the Temple of the holy Ghost, as the Apostle speaks, and his Soul the Priest in it, that offers sacrifice both holy to the Lord, consecrated to him, a believing Heart, no praying without this. Faith the very life of Prayer, whence springs Hope and Comfort with it, to uphold the Soul, and keep it steady under storms with the promises, and as Aaron and Hur to Moses, keeping it from fainting, strengthening the hands when they would begin to fail, that word, Psal. 10. 17. for the preparing of the heart which God gives as an assurance and pledge of his inclining his ear to hear, signifies the establishing of the Heart, that indeed is a main point of its preparedness, and due disposition for Prayer. Now this is done by Faith, without which the Soul, as the Apostle St. james speaks, is a rolling unquiet thing, as a Wave of the Sea, of itself unstable as the Waters, and then driven with the Wind and tossed too and fro with every tentation; see and feel thine own unworthiness as much as thou canst, for thou art never bid believe in thyself, no, but countermanded that as Faith's great Enemy, but what hath thy unworthiness to say against free promises of Grace which are the basis of thy Faith, so then believe that that you may pray, this is David's advice, Ps. 62. Trust in him at all times ye people, and then pour out your hearts before him, confide in him as a most faithful and powerful Friend, and than you will open your hearts to him.  
2. For the way of offering up prayer 'tis a great art, a main part of the secret of Religion to be skilled in it, and of great concern for the comfort and success of it, much here to be considered, but for the present briefly. 1. Offer not to speak to him without the heart in some measure seasoned and prepossessed with the sense of his Greatness and Holiness, and there is much in this, considering wisely to whom we speak, the King, the Lord of Glory, and setting the Soul before him, in his presence, and then reflecting on ourselves, and seeing what we are, how wretched, and base, and filthy, and unworthy of such access to such a Great Majesty, the want of this preparing of the heart to speak in the Lord's ear, by the consideration of God and ourselves is that which fills the exercise of prayer with much guiltiness, makes the heart careless, and slight, and irreverent, and so displeases the Lord, and disappoints ourselves of that comfort in prayer, and answers of it, that otherwise we would have more experience of. We rush in before him with any thing, provided we can tumble out a few words, and do not weigh these things, and compose our hearts with serious thoughts and conceptions of God. The Soul that studies and endeavours this most, hath much to do to attain to any right apprehensions of him, for how little know we of him; yet should we at least, set ourselves before him as the purest and greatest Spirit, a Being infinitely more. Excellent than our Minds or any Creature can conceive, this would fill the Soul with awe and reverence, and ballast it, make it go more even through the exercise, to consider the Lord, as that Prophet saw him, sitting on his Throne, and all the Host of Heaven standing by him on his right Hand, and on his left, and thyself a defiled Sinner coming before him, as a vile Frog creeping out of some Pool; how would this fill thee with holy Fear. 
Velut e palude suâ vilis ranuncula. Bern.  Oh! His greatness, and our baseness, and Oh! the distance. 
Ecel. 5. 2.  This is Solomon's advice, be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God, for God is in Heaven and thou upon Earth, therefore let thy words be few. This would keep us from our ordinary babble, that heart nonsense, tho' the words be sense, yet through the inattention of the heart, are but as impertinent confused Dreams in the Lord's ears, as there follow, v. 3.  
2. When thou addressest thyself to prayer, desire and depend upon the assistance and inspiration of the holy Spirit of God, without which thou art not able truly to pray, 'tis a supernatural work; and therefore the principle of it must be supernatural. He that hath nothing of the Spirit of God cannot pray at all, he may howl as a Beast in his necessity or distress, or may speak words of Prayer, as some Birds learn the Language of Men, but pray he cannot; and they that have that Spirit ought to seek the movings and actual workings of it in them in Prayer, the particular help of their infirmities, teaching both what to ask, a thing that of ourselves we know not, and then enabling them to ask, breathing forth their desires in such sighs and groans, as the breath not simply of their own, but of God's Spirit.  
3dly, As those two before it, so in the exercise of it you should learn to keep a watchful eye over your own hearts throughout, for every step of the way, that they start not out, by the keeping up of a continued remembrance of that presence of God, which in the entry of the work is to be set before the eye of the Soul, and our endeavour ought to be, to fix it upon that view, that it turn not aside nor downwards, but from beginning to end, keep sight of him, who sees and marks whether we do so or no. They that are most inspective, and watchful in this will still be faulty in it, but certainly the less watchful the more faulty; and this we ought to do, to be aspiring daily to more stability of mind in prayer, and driving out somewhat of that roving and wand'ring, that is so universal an Evil, and certainly so grievous to those that have it most, but that observe and discover it most, and endeavour most against it. A strange thing that the mind, even the renewed mind, should be so ready, not only at other times, but in the exercise of Prayer, wherein we peculiarly come so near to God, yet even then to slip out and leave him, and follow some poor vanity or other instead of him. Surely the Godly Man when he thinks on this, is exceedingly ashamed of himself, cannot tell what to think of it: God his exceeding joy, whom in his right thoughts he esteems so much above the World, and all things in it, yet to use him thus, when he is speaking to him, to break off from that, and hold discourse, or change a word with some base thought that steps in, and whispers to him, or at the best not to be steadfastly minding the Lord to whom he speaks, and possessed with the regard of his presence, and of his business and errand with him.  
This is no small piece of our misery here, these wander are evidence to us that we are not at home: but yet for this, though we should be humbled, and still labouring against it, yet not so discouraged, as to be driven from the work. Satan would desire no better than that, it were to help him to his wish; and sometimes a Christian may be driven to think, what shall I do still thus, abusing my Lord's name, and the privilege he hath given me, I had better leave off; no, not so by any means, strive against the miserable evil in thee, but cast not away thy happiness, be doing still. 'Tis a froward childish humour, when any thing agrees not to our mind, to throw all away, thou mayest come off with halting from thy wrestle, and yet obtain the Blessing for which thou wrestled.  
4. Those Graces which are the due qualities of the heart, disposing it for prayer in the exercise of it, should be excited and acted, as Holiness, the Love of it, the Desire of increase and growth of it; so the humbling and melting of the heart, and chiefly Faith, which is mainly set on work in prayer, draw forth the sweetnesses and virtues of the Promises, to desire earnestly their performance to the Soul, and to believe that they shall be performed; to have before our eyes his Goodness and Faithfulness, who hath promised, and to rest upon that, and for success in Prayer exercising Faith in it, it is altogether necessary to interpose the Mediator, and look through him, and to speak and petition by him, who warns us of this, that there is no other way to speed, no man cometh to the Father but by me. As the Jews when they prayed, looked toward the Temple were was the Mercy-Seat, 
Schechinah.  and the peculiar presence of God; thus ought we in all our praying to look on Christ, who is our Propitiatory, and in whom the fullness of the Godhead dwells bodily. The forgetting of this may be the cause of our many disappointments.  
5. Fervency, not to seek coldly, that presages refusal; fire in the Sacrifice, otherwise it ascends not, no sacrifice without incense, and no incense without fire. Our remiss dead hearts are not likely to do much for the Church of God, nor for ourselves, where are those strong cries that should pierce the Heavens? his ear is open to their cry. He hears the faintest coldest Prayer, but not with that delight and propenseness to grant it, 
Ps. 55. 17.  his Ear is not on't, as the word here is, he takes no pleasure in hearing on't, but cries, heart-cries. Oh! those take his Ear, and move his Bowels, for these are the voice, the cries of his own Children. A strange word of encouragement to importunity, give him no rest, Is. 62. 7. Suffer him not to be in quiet till he make Jerusalem a praise in the Earth. A few such Suitors in these times were worth thousands such as we are, our prayers stick in our Breast, scarce come forth, much less go up, and ascend with that piercing force, that would open up the way for deliverances to come down.  
But in this must be some difference of temporal and spiritual things, the Prayer in the right strain cannot be too fervent in any thing, but the desire of the thing in temporals may be too earnest, a feverish distempered heat which diseases the Soul, therefore in these things, a holy indifferency concerning the particular, may, and should be joined with the fervency of Prayer: but in spiritual things, there is no danger in vehemency of desire, covet these, hunger and thirst, be uncessantly ardent in the suit; yet even in those in some particulars, as for the degree and measure of Grace, and some peculiar furtherances they should be presented so with earnestness, as that withal it be with a reference and resignation of it to the Wisdom and Love of our Father.  
For the other point the answer of our Prayers, which is in this openness of the ear, it is a thing very needful to be considered and attended to, if we think that Prayer is indeed a thing that God takes notice of, and hath regard to in his dealing with his Children, 'tis certainly a point of Duty and Wisdom in them to observe how he takes notice of it, and bends his ear to it, and puts to his hand to help, and so answers it, this both furnishes matter of praise, and stirs up the heart to render it, therefore in the Psalms so often the hearing of prayer observed, and recorded, and made a part of the Song of Praise, and withal it endears both God and Prayer unto the Soul, as we have both together, Psal. 116. 1. I love the Lord, because he hath heard my voice, and my supplications, the transposition in the Original pathetical, I love, because the Lord hath heard my voice. I am in love, and particularly this causes it, I have sound so much kindness in the Lord, I cannot but love, he hath heard my voice. And then it wins his esteem and affection to Prayer, seeing I find this virtue in it, we shall never part again, I will call upon him as long as I live, seeing Prayer draweth help and favours from Heaven, I shall not be to seek for a way in any want or straight that can befall me.  
In this there is need of direction: but too many Rules may as much confuse a matter as too few, and do many times perplex the mind, and multiply doubts, as many Laws do multiply pleading. Briefly then,  
1. Slothful minds do often neglect the answers of God, even when they are most legible in the very thing itself granted that was desired. It may be through a total inadvertence in this kind, never thinking on things as answers of our requests, or possibly a continual eager pursuit of more, turns away the mind from considering what it hath upon request obtained, still so bend upon what further we would have, that we never think what is already done for us, one of the ordinary Causes of ingratitude.  
2. But tho' it be not in the same thing that we desire, yet when the Lord changes our petitions in his answers, 'tis always for the better, 
Si non ad voluntatem ad utilitat●m.  regards (according to that known word of St. Augustine) our well more than our will. We beg deliverance, we are not unanswered, if he give patience and support, be it under a spiritual trial or tentation, my grace sufficient for thee. And where the Lord doth thus, 'tis certainly better for the time, than the other would be. Observe here, his cars are to the Righteous, but his eyes are on them too, they have not so his ear as blindly to give them, what they ask, whether it be fit or no; but his eye is on them to see and consider their estate, and to know better than themselves what is best, and accordingly to answer: This is no prejudice, but a great Privilege and Happiness of his Children, that they have a Father that knows what is fit for them, and withholds no good from them. And this commutation and exchange of our requests a Christian observing, may usually find out the particular answer of their Prayers, and if sometimes they do not, than not to subtilise and amuse themselves so much in that, but rather to keep on to the exercise, knowing (as the Apostle speaks in another case) this for a certain, that their labour shall not be in vain in the Lord, and as the Prophet hath it, he hath not said unto the House of Jacob, seek ye me in vain.  
3. Only this we should always remember not to set bounds and limits to the Lord in point of time, to set him a day, that thou wilt attend so long and no longer; how patiently will some men bestow long attendance on others, where they expect some very poor good, or courtesy at their hands, but we are very brisk and hasty with him, who never delays us but for our good, to ripen those Mercies for us, that we as foolish Children would pluck while they are green, and have neither that sweetness and goodness in them which they shall have in his time. All his works are done in their season: were there nothing to check our impatiences but his Greatness; and the greatness of those things we ask for, and our own unworthiness, these might curb them, and persuade us how reasonable it is that we wait: He is a King well worth waiting on, and there is in the very waiting on him an honour and happiness far above us, and the things we seek are great, forgiveness of Sins, evidence of Sonship and Heirship: Heirship of a Kingdom, and we condemned Rebels, born Heirs of the bottomless Pit, and shall such as we be in such haste with such a Lord in so great requests: but the attendance that this reason enforces, is sweetened by the consideration of his Wisdom and Love, that he hath foreseen and chosen the very hour for each mercy fit for us, and will not slip it a moment. Never any yet repent their waiting, but found it fully compensed with the opportune answer in such a time as then they are forced to confess was the only best. I waited patiently, says the Psalmist, in waiting I waited, but it was all well bestowed, he inclined to me, and heard my cry, brought me up, etc. and then after falls into admiration of the Lord's method, his wonderful workings and thoughts to us-ward, while I was waiting, and saw nothing thy thoughts were towards, and for me, and thou didst then work when thy goodness was most remarkable and wonderful.  
When thou art in great affliction outward or inward, thou thinkest (it may be) he regards thee not, yea but he doth. Thou art his Gold, he knows the time of refining thee, and then taking thee out of the Furnace, he is versed and skilful in that work. Thou sayest, I have cried long for power against sin, and for some evidence of pardon, and find no answer to either, yet leave him not, he never yet cast away any that sought him, and stayed by him, and resolved whatsoever came on't, to lie at his footstool, and to wait, were it all their life time, for a good word, or a good look from him. And they choose well that make that their great desire and expectation, for one of his good words or looks will make them up, and make them happy for ever, and 'tis he is Truth, they are sure not to miss of it, blessed are all they that wait for him. And thou that sav'st thou canst not find pardon of sin and power against it; yet consider whence are those desires of both, that thou once didst not care for, why doth thou hate that sin which thou didst love, and art troubled and burdened with the guilt of it under which thou goest so easily and didst not feel before, are not these something of his own work, yes sure? and know he will not leave it unfinished, nor forsake the work of his hands, his eye may be on thee, though thou seest him not, and his ear open to thy cry, though for the present he speaks not to thee as thou desirest. 'Tis not said that his Children always see and hear him sensibly: but yet when they do not, he is beholding them, and hearing them graciously, and will show himself to them, and answer them seasonably.  
Psal. 22. 2. I cry in the day time, and thou hearest not, etc. Yet will not he entertain hard thoughts of God, nor conclude against him, thou art holy, v. 3. where by Holiness is meant his faithfulness (I conceive) to his own, as follows, that he inhabits the praises of Israel, to wit for the Favours he hath showed his people as v. 4. Our Fathers trusted in thee.  
Let the Lord's open ear persuade us to make much use of it, 
Clavis di●i & sera ●●ctis.  be much in this sweet and fruitful exercise of Prayer, together and apart, in the sense of these three Considerations mentioned above: The Duty, the Dignity, and the Utility of Prayer. 'Tis due to the Lord to be worshipped and acknowledged thus, as the Fountain of Good. How will men crouch and bow one to another upon small requests, and he only neglected by the most from whom all have all, Life, and Breath, and all Things, as the Apostle speaks in his Sermon, Acts 17. 25.  
2. And then the Dignity of this, to be admitted into so near converse with the highest Majesty, were there nothing to follow, no answer at all, Prayer pays itself in the Excellency of its Nature, and the sweetness that the Soul finds in it, poor wretched Man to be admitted into Heaven, while he is on Earth, and there to come and speak his mind freely to the Lord of Heaven and Earth, as his Friend, as his Father, to empty all his Complaints into his Bosom, to refresh his Soul in his God, wearied with the Follies and Miseries of the World. Where any thing of his love, this is a privilege of highest sweetness, for they that love find much delight to discourse together, and count all hours short, and think the day runs too fast, that is so spent and they that are much in this exercise the Lord doth impart his secrets much to them.  
3. And the most profitable exercise, no lost time as profane hearts judge it, but only gained, all blessings attend this work, the richest traffic in the World, trades with Heaven and what is most precious there. And as Holiness fits to Prayer, so Prayer befriends Holiness, increases it much, nothing so regines and purifies the Soul as frequent Prayer, if the often conversing with Wise Men doth so teach and advance the Soul in Wisdom, what then will the converse of God. This makes the Soul to despise the things of the World and in a manner makes it Divine, winds up the Soul from the Earth, acquainting it with delights, that are infinitely sweeter.  
The natural heart is full stuffed with prejudices against the way of Holiness that dissuade and detain it, and therefore the holy Scriptures are most fitly much in this point of asserting the true advantage of it to the Soul. And in removing those mistakes it has of that way.  
Thus here, and to press it the more home the Apostle used the Psalmists words, and Ver. 10. etc. and now follows it forth in his own the particular way of meekness and love, etc. But extends in the general Doctrine to all the paths of righteousness.  
The main conclusion is, that Happiness is the certain consequent, and fruit of Holiness. All good, even outward good, so far as it holds good and prejudges not a higher good. If we did believe this more, we should feel it more, and so upon feeling, and experiment, believe it more strongly. All the heavy judgements we feel or fear, are they not the fruit of our own ways, or profaneness, and pride, and malice, and abounding ungodliness, all cry out of hard times, evil days, and yet who is taking the right way to better them, yea, who is not still helping to make them worse, ourselves the greatest enemies of our own peace. Who looks either rightly backward, reflects on his former ways, or rightly forward to direct his way better that is before him, either, says, what have I done? or what ought I to do? and indeed the one of these depends on the other, 
[Consilium faturum expraeterito venit. Sen.]  I considered my ways (says David) turned them over and over (as the word is) and then I turned my feet unto thy testimonies.  
Are there any, for all the Judgements fallen on us, or that threatens us, returning apace with regret and hatred of sin, hastening unto God, and mourning and weeping as they go, bedewing each step with their tears, yea, where that newness of Life that the word so long, and now the word and the rod together are so loud calling for? Who more reforming his Tongue from evil, and lips from guile, changing Oaths, and Lies, and Calumnies, into a new Language, into Prayers, and reverend speaking of God, and joining a suitable consonant carriage, eschewing evil and doing good, labouring to be fertile in Holiness, to bring forth much fruit to God. This were the way to see good days indeed, this is the way to the longest Life, the only long Life, and length of Days, one eternal Day, as St. Augustine on these words, one Day in thy Courts is better, than a thousand. Millia dierum desiderant Homines, & multum volunt hic vivere, contemnant mill●a dierum, desiderent unum, qui non habet ortum & occasum, cui non cedit hesternus, quem non urget crastinus.  
The reason added is above all exception, 'tis supreme, the eyes of the Lord, etc. If he that made times and seasons, and commands and forms them as he will, if he can give good Days, or make Men happy than the only way to it sure must be the way of his obedience, to be in the constant favour of the great King, and still in his gracious thoughts, to have his eye and his ear if this will serve turn, (and if this do it not, I pray you, what will?) then the righteous Man is the only happy Man, for the eyes of the Lord are upon him. Surer happy Days hence, than theirs that draw them from the aspect of the Stars, the Eyes of the Father of Lights benignity beholding them, the trine aspect of the blessed Trinity. The love he carries to them draws his eye still towards them, no forgetting of them, nor slipping of the sit season to do them good, his Mind, I may say, runs on that, he sees how 'tis with them, and receives their suits gladly, rejoices to p●t favours upon them. He is their assured friend, yea he is their Father, what can they want, they cannot miss of any good that his love and power can help them to.  
But his Face, etc.] So our happiness and misery are in his Face, his looks. Nothing so comfortable as his favourable Face, nothing so terrible again as his Face, his anger, as the Hebrew word is often taken, that signifies his Face. And yet how many sleep sound under this misery, but believe it, 'tis a dead and a deadly sleep, the Lord standing in terms of enmity with thee, and yet thy Soul at case, pitiful accursed ease. I regard not the differences of your outward estate, that's not a thing worth the speaking of, if thou be poor and base, and in the World's eye but a wretch, and with all under the hatred of God, as being an impenitent hardened sinner, those other things are nothing, this is the top, yea the total sum of thy misery: or be thou beautiful, or rich, or noble, or witty etc. or all these together, or what thou will, but is the Face of the Lord against thee? 
Splendida miserla.  think as thou wilt, thy estate is not to be envied but lamented. I cannot say, much good do it thee with all thy enjoyments, for 'tis sure they can do thee no good, and if thou dost not believe this now, the Day is at hand wherein thou shalt be forced to believe it, finding it then irrecoverably true. If you will, you may still follow the things of the World, walk after the lusts of your own hearts, neglect God, and please yourselves, but as Solomon's word is of judgement, remember that the Face of the Lord is against thee, and in that judgement it shall unveil it and let thee see it against thee. Oh! the terriblest of all sights.  
The Godly often do not see the Lord's favourable looks, while he is eyeing them, and the wicked usually do not see nor perceive, neither will believe that his Face is against them: but besides that the day of full discovery is a coming; the Lord doth sometimes let both the one and the other know somewhat how he stands affected towards them in peculiar deliverances and mercies. Tells his own that he forgets them not but both sees and hears them, when they think he does neither, after that loving and gracious manner they desire, and is here meant; and sometimes le's forth glances of his bright countenance, darts in a beam upon their Souls, that is more worth than many Worlds. And on the otherside, he is pleased sometimes to make it known that his Face is against the wicked, either by remarkable outward judgements, which to them are the vent of his just enmity against them, or to some he speaks it more home in horrors and affrights of conscience, which to them are earnests and pledges of their full misery, that inheritance of Woe reserved, as the Joys and Comforts of Believers are, of their inheritance of Glory.  
Therefore if you have any belief of these things, be persuaded, be entreated to forsake the way of ungodliness, do not flatter yourselves and dream of escape when you hear of outward judgements on your Neighbours and Brethren, tremble and be humbled, remember our Saviour's words, think ye that those on whom the Tower of Siloam fell were greater sinners than others I tell you 〈◊〉, but except you repent, you shall all likewise perish. This seeming harsh word he that was Wisdom and sweetness it se●● uttered, and even in it spoke like a Saviour, speaks of perishing, that they might not perish, presses repentance by the heavy doom of unrepentance.  
When you hear of this, there is none of you would willingly choose it, that the Lord's Face should be against you, although upon very high offers made to you of other things. You think, I know, that the very sound of it is somewhat fearful, and on the other side have possibly some confused notion of his favour, as a thing desirable, and yet do not bestir yourselves to avoid the one and inquire after the other; which is certainly by reason of your unbelief, for if you think of the love of God, as his word speaks of it, as you will say you do, whence is it, I pray you, that there is no trifle in this World, that will not take more deeply with you, and which you follow not with more earnestness than this great business of reconcilement with God, finding his Face not only, not against you, but graciously towards you, his eyes upon you and his ears open to your Prayer.  
Your blessedness is not, no (believe it) it is not where most of you seek it, in things below you; how can that be, it must be a higher good must make you happy, while you labour and sweat for't in any thing under the Sun, your pains runs all to waste, you seek a happy life in the Region of death, here, here it is alone in the love and favour of God, to have his countenance, and friendship, and free access and converse, and this no where to be found but in the ways of Holiness.   
Verse 13. 13. And who is he that will harm you, if you be followers of that which is good? 
THis the Apostle adds, as a further reason of the safety and happiness of that way he points out from its own nature. There is something even intrinsecal in meek, and upright, and holy carriage, that is apt in part to free a Man from many evils and mischiefs that the ungodly are exposed to, and do readily draw upon themselves: your spotless and harmless deportment will much bind up the hands even of your enemies, and sometimes possibly somewhat allay and cool the malice of their hearts, that they cannot so rage against you as otherwise they might, 'twill be somewhat strange and monstruous to rage against the innocent, who is he that will harm you, etc. Here are two things. 1. The carriage 2. The advantage of it 1. Their carriage expressed, followers, etc. The word is imitaters.  
There is an imitation of men that is impious and wicked, taking the copy of their sins; again an imitation that though not so grossly evil, yet is poor and servile being in mean things, yea sometimes descending to imitate the very imperfections of others, as fancying some comeliness in them, as some of Basil's Scholars that imitated his slow speaking, which he had a little in the extreme and could ●ot help; but this is always laudable and worthy of the best minds to be imitaters of that which is good, wheresoever they find it, for that stays not in any man's person as the ultimate pattern, but arises to the highest Grace, being man's nearest likeness to God, his Image and Resemblance, and so following the example of the Saints in Holiness, we look higher than them, and consider them as receivers, but God as the first Owner and Dispenser of Grace, bearing his stamp and superscription, and belonging peculiarly to him in what hand soever it be found, as carrying the mark of no other Owner but his only.  
The Word of God hath our Copy in its perfection, and very legible and clear, and so the imitation of good in the complete Rule of it is the regulating our ways by the Word: but even in it we find besides general Rules, the particular Tract of Life of divers eminent holy Persons, and those on purpose set before us that we may know Holiness not to be an idle imaginary thing, but that m●n have really been holy, though not altogether sinless, yet holy and spiritual in some good measure, that have shined as light amidst a perverse Generation, as greater Stars in a dark night, and yet men, as St. james says of Elias, like ●s in Nature, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the sra●lty of it; subject to like passions as we are Why may we not then aspire to be 〈◊〉 as they were, and attain to it, although we should fall short of the degree, yet not stopping at a small measure, but running further, pressing still forward towards the mark, following them in the way they went though at a distance, not reaching them, and yet walking, yea, running after them as fast as we can. Not judging of Holiness by our own sloth and natural averseness, taking it for a singularity fit only for rare extraordinary Persons, such as Prophets and Apostles were, or as the Church of Rome fancies those to be, that it vouchsafes a room to in the Roll of Saints; do you not know that Holiness, is the only Via regia, this following of good, that path wherein all the Children of God must walk, one following after another, each striving to equal, and if they could to outstrip even those they look on as most advanced in it. This is amongst many other, a misconceit in the Romish Church, that they seem to make Holiness a kind of impropriate good, that the common sort can have little share in, almost all piety shut up within Cloy●terwalls, as it's only fit dwelling: but it hath not liked their lodging it seems, but is flown over the Walls away from them, for there is little of it even there to be found, but however the opinion of it places it there, as having little to do abroad in the World.  
Whereas the Truth is, that all Christians have this for their common task, though some are under more peculiar obligations to study this one copy; look on the Rule of Holiness, and be followers of it, and followers or imitaters one of another so far as their carriage agrees with that Primitive Copy, as writ after it, be ye 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  followers of me, says the Apostle, even to the meanest Christian among those he wrote to, but thus, as I am of Christ.  
Is it thus with us, are we zealous and emulous followers of that which is good, exciting each other by our example to a Holy and Christian Conversation, provoking one another (so the Apostles word is) to love, and to good works. Or are not the most mutual corrupters of each other, and the Places and Society's where they live; some leading, and others following in their ungodliness, not regarding the course of those that are most desirous to walk holily, or if at all, doing it with a corrupt and evil eye, not to study and follow what is good in them, their way of Holiness; but to espy any the least wrong step, to take exact notice of any imperfection, and sometimes maligned only, and by this either to reproach Religion, or to hearten or harden themselves in their irreligion and ungodliness, seeking warrant for their own willing licentiousness in the unwilling failings of God's Children.  
And in their converse with such as themselves, following their profane way, and flattering, and blessing one another in it. What need we be so precise, and if I should not do as others, they would laugh at me, I should pass for a fool: well thou wilt be a fool in the most wretched kind, rather than be accounted one by such as are fools, and know not at all wherein true Wisdom consists.  
Thus the most carried with the stream of this wicked World, their own inward corruption easily agreeing and suiting with it; every man as a drop falling into a Torrent, and easily made one and running along with it, into that dead Sea where it empties itself.  
But they whom the Lord hath a purpose to sever and save, he carries a contrary course even to that violent s●ream, and these are the Students of Holiness, the Followers of Good, that le●d their endeavours thus, and look on all sides diligently, on what may animate and advance them, on the example of the Saints in former times, and on the good they espy in those that live together with them, and above all studying that perfect Rule in the Scriptures, and that highest and first pattern, there so often set before them, even the Author of that Rule, the Lord himself, to be holy as he is h●ly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pyth.  to be bountiful and merciful as their Heavenly Father, and in all labouring to be, as the Apostle exhorts, Fellowers of God as dear Children: As Children that are beloved of their Father, and do love and reverence him, will be ambitious to be like him, and particularly aim at the following any Virtues or Excellency in him: now thus 'tis most reasonable in the Children of God, their Father being the highest and best of all Excellency and Perfection.  
But this Excellent pattern is drawn down nearer their view in the Son jesus Christ, where we have that highest Example made low, and yet losing nothing of its perfection, may study God in Man, and read all our Lesson, without any blot even in our own Nature, and this truly the only way to be the best Proficients in this following and imitating of all good. In him all even those blessings that men most despise, God teaching them by acting them and calling us to follow; Learn of me, for I am ●eek and lowly in heart: but this is too large a subject. Would you advance in all Grace, study Christ much, and you shall find not only the pattern in him, but strength and skill from him to follow it.  
2. The Advantage, who is he that w●ll harm you.  
The very name of it says so much, a good worthy the following 〈◊〉 itself: but there is this further to persuade it, that besides higher benefit, it oftentimes cuts off the occasions of present evils and disturbances that otherwise men are incident to Who is he? Men even evil men will often be overcome by our blameless and harmless behaviour.  
1. In the Life of a Godly Man taken together in the whole body and frame of it, there is a grave beauty or comeliness, that oftentimes forces some kind of reverence and respect to it, even in Ungodly minds.  
2. Though a Natural man cannot love them spiritually, as Graces of the Spirit of God, for so only the partakers of them are Lovers of them; yet he may have, and usually hath a natural liking and esteem of some kind of virtues which are in a Christian, and are not in their right nature in any other to be found; though a Moralist may have somewhat like them, Meekness, and Patience, and Charity, and Fidelity, etc.  
3. These and other suchlike Graces do make a Christian life so inoffensive and calm, that except where the matter of their God or Religion is made the Crime, malice itself can scarce tell where to ●asten its Teeth or lay hold, hath nothing to pull by, though it would, yea, oftentimes for want of work or occasions, 'twill fall a sleep for a while, whereas Ungodliness and Iniquity sometimes by breaking out into notorious Crimes, draws out the Sword of Civil Justice, and where it rises not so high, yet it involves Men into frequent contentions and quarrels, Prov. 23. 29. how often are the lusts, and pride, and covetousness of men paid with dangers, and troubles, and vexations, that besides what is abiding, do even in present spring out of them; now these the Godly pass free of by their just, and mild, and humble carriage; whence so many jars and strifes amongst the greatest part, but from their unchristian Hearts and Lives, from their lusts that war in their members, their self-love and unmortified Passions, he will bate nothing of his Will, nor the other of his. Thus where Pride and Passion meets on both sides, it cannot be, but a fire will be kindled, when hard Flints strike together, the sparkles will fly about: but a soft mild spirit is a great preserver of its own peace, kills the power of contest, as Wool packs or such like soft matter most dea● the force of Bullets. A soft answer turns away wrath, says Solomon, beats it off, breaks the bone, as he says, the very strength of it, as the bones are in the body.  
And thus we find it, they that think themselves high-spirited, and will be●r least as they speak, are often, even by that, forced to low most, or to burst under't; while Humility and Meekness escape many a burden, and many a blow, always keeps peace within, and often without too.  
Obs. 1. If this were duly considered, might it not do somewhat to induce your minds to love the way of Religion, for that it would so much abate the turbulence and unquietness that abounds in the lives of men, a great part whereof the most do procure by the earthliness and distemper of their own carnal minds, and the disorder in their ways that arises thence.  
2. You, whose hearts are set towards God, and your Feet entered into his ways, I hope you find no reason for a change, but many to commend and endear that way to you every day more than another, and amongst the rest even this in them you escape many even present mischiefs, that you see the ways of the World are full of. And if you will be careful to ply your Rule, and study your Copy better, you shall find it more so, the more you follow that which is good, the more shall you avoid a number of outward evils that are ordinarily drawn on upon men by their own enormities and passions: keep as close as you can to the genuine even Tract of a Christian walk, and labour for a prudent and meek behaviour, 
Matt. 10.  adorning your holy Profession, and this shall adorn you, and sometimes gain those that are without, yea, even your Enemies shall be constrained to approve it.  
'Tis known how much the spotless Lives and patient Sufferings of the Primitive Christians did sometimes work upon their Beholders, yea, on their Persecutors, and persuaded some that would not share with them in their Religion, yet to speakand write for them.  
Seeing then that Reason and Experience do jointly aver it, that the Lives of Men conversant together, have readily very much influence one upon another; for example is an animated or living Rule, and is both the shortest and powerfullest way of teaching.  
Obs. 1. Whosoever are in exemplary or leading place in relation to others, be it many or few, be ye first followers of God, set before you the Rule of Holiness, and withal the best and highest examples of these that have walked according to it, and then you will be leading in it, those that are under you, and bend to follow you in so doing, will follow that which is good. Led and draw them on by admonishing, and counselling, and exhorting; but especially by walking. Pastors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ensamples, as our Apostle hath it, that they may be stamped aright, taking the impression of your Lives, sound Doctrine alone will not serve, though the Water you give your Flocks be pure, yet if you lay spotted Rods before them, it will bring forth spotted Lives in them, either teach not at all or teach by Rhetoric of your Lives. Elders 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz.  be such in grave and pious carriage whatsoever be your years, for young Men may be so, and possibly grey Hairs may have nothing under them but gaddishness and folly many years old, habituated and inveterate ungodliness. Parents and Masters, let your Children and Servants read in your Lives the Life and Power of Godliness, the Practice of Piety, not lying in your Windows or corners of your Houses, and confined within the Clasp of the Book, bearing that or any such like Title, but shining in your Lives.  
2dly, You that are easily receptive of the impression of example, beware of the stamp of unholiness, and a carnal formal course of profession, whereof the examples are most abounding, but though they be fewer that bear the lively Image of God impressed on their hearts, and expressed in their Actions, yet study these, and be followers of those as they are of Christ. I know you will espy much irregular and unsanctified carriage in us that are set up for the Ministry, and look round will find the World lying in wickedness, yet if there be any that have any sparks of divine light in them converse with those and follow them.  
3. And generally this to all, for none so complete, but may espy some imitable and emulable good even in meaner Christians, acquaint yourselves with the Word the rule of holiness, and then with an eye to that look on one another, and be zealous of progress in the ways of holiness, choose to converse with such as may excite you and advance you both by their advice and example. Let not a corrupt Generation in which you live, be the worse by you, nor you the worse by it, as far as you necessarily engage to some conversation with those that are unholy, let them not pull you into the mire, but if you can, help them out; and let not any custom of Sin about you, by familiar seeing, gain upon you so as to think it fashionable and comely, yea, or so as not to think it deform and hateful, know that you must row against the Stream of wickedness in the World, unless you would be carried with it to the dead Sea or Lake of Perdition; take that grave counsel given, Rom. 12. be not conformed to this world, but be ye transformed by the renewing of your mind, which is the daily advancement in renovation, purifying and refining every day.  
Now in this way you shall have sweet inward peace and joy, and some advantage outward, that Men, except monstruously cruel and malicious, will not so readily harm you, 'twill abate much of their rage, but however if you do not escape suffering by your holy carriage, yea if you suffer even for it, yet in that are ye happy.   
Ver. 14. 14. But and if you suffer for righteousness sake happy are you; And be not afraid of their terrors, neither be troubled. 
IN this two things. First, Even in the most blameless way of a Christians suffering supposed. Secondly, Their happiness even in suffering asserted.  
1st. Suffering supposed notwithstanding of righteousness, yea for righteousness, and that not as a rare unusual accident but as the frequent lot of Christians, as Luther calls Persecution malus genius Evangelii. And this we being forwarn'd to be not only the possible but the frequent lot of the Saints, ought not to hearken to the false prophecies of our own self-love, that divines what it would gladly have, and easily persuades us to believe it, think not that any prudence will lead you by all oppositions and malice of an ungodly World, but many winter blasts will meet you in the most inoffensive way of Religion if you keep straight to it. Suffering and war with the World is a part of the godly Man's portion here which seems hard, but take it altogether 'tis sweet; none in their wits will refuse that legacy entire, in the World ye shall have trouble, but in me ye shall have peace.  
Look about you and see if there be any estate of Man or course of life exempted from troubles, the greatest usually subject to greatest vexations, as the largest bodies have the largest shadows attending them. We need not tell Nobles and rich Men that Contentment doth not dwell in great Palaces and Titles, nor full Coffers, they feel it that they are not free of much anguish and molestation, and that a proportionable train of cares as constantly, as of Servants, follows great place and wealth; riches and trouble, or noise signified by the same Hebrew word, and Kings find that their Crowns that are set so richly with Diamonds without, are lined with Thorns within.  
And speak of Men that are Servants to unrighteousness, besides what is to come, are they not often forced to suffer amongst the service of their lusts, the distempers that attend the unhealthy, intemperance and poverty, that Dog's luxury at the heels, and the fit punishment of voluptuous persons in painful diseases that either quickly cut the thread of Life, or make their aged bones full of the sins of their youth. Take what way you will, there is no place nor condition so fenced and guarded, but public calamities, or personal griefs find away to reach us.  
Seeing then we must suffer, however; this kind of suffering, to suffer for righteousness is far the best, what he said 〈◊〉, of doing ill, 
Si violandum est jus, regnandi causa violandum.  we may well say of suffering ill, if it must be, 'tis best to be for a Kingdom. And those are the terms on which Christians are called to su●●er for righteousness, if we will reign with Christ certain 〈…〉 s●ffer with him, and if we do suffer with hi●▪ 〈…〉 we shall reign with him: And therefore 〈…〉 are happy.  
But 〈…〉 suffering for righteousness only with relation to 〈◊〉 Apostle's present reasoning, his conlusion he establish●. 1. From the favour and protection of God. 2. From the nature of the thing itself. Now we would consider the consistence of this supposition with those reasons.  
1. The Eyes of the Lord being on the righteous for their good, and his Ear open to their Prayer how is it that for all that favour and inspection they are so much exposed to suffering, and even for the regard and affection they bear towards him, suffering for righteousness, these seem not to agree well, yet they do.  
'Tis not said that his Eye is so on them, as that he will never see them afflicted, nor have them suffer any thing, no: but this is their great privilege and comfort in suffering, that his gracious Eye is then upon them, and sees their trouble, and his Ear towards them not so as to grant them an exemption (for that they will not seek for) but seasonable deliverance, and in the mean while strong support, as is evident in that 34th. Psalm. If his Eye be always on them he sees them suffer often, for their afflictions are many, ver. 19 and if his Ear be to them, he hears many sighs and cries pressed out by sufferings, and they are content, this is enough, yea better than not to suffer, they suffer and often directly for him, but he sees it all, takes perfect notice on't, therefore 'tis not lost. And they are forced to cry, but none of their cries escape his Ear, he hears, and he manifests that he sees, and hears: for he delivers them, and till he does he keeps them from being crushed under the weight of the suffering, he keeps all his bones not one of them is broken.  
He sees, yea appoints and provide these conflicts for his choicest Servants, he sets his Champions to encounter the malice of Satan, and the World, for his sake, to give proof of the truth, and the strength of their love to him for whom they suffer, and to overcome even in suffering.  
He is sure of his designed advantages out of the sufferings of his Church and Saints for his name, he loses nothing, nor they lose nothing; but their Enemies, when they rage most and prevail most are ever the most losers, his own glory grows and his people's graces grow, yea their very number grows, and that sometimes most, by their greatest sufferings. It was evident in the first Ages of the Christian Churches, where were the glory of so much invincible love and patience if they had not been so put to it?  
2. For the other, that the said following of good would preserve from harm, it speaks truly the nature of it, what 'tis apt to do, and what in some measure it often doth, but the considering the nature of the World, its enmity against God, and Religion, that strong poison in the Serpent's Seed, it is not strange that it often proves otherwise, that notwithstanding the righteous carriage of Christians, yea even because of it they suffer much: 'tis a resolved case, all that will live godly must suffer Persecution, it meets a Christian in his entry to the way of the Kingdom, and goes along all the way, no sooner begin thou to seek the way to Heaven; but the World will seek, how to vex and molest thee, and make that way grievous; if no other way, by scoffs and taunts, as bitter blasts to destroy the tender blossom, or bud of Religion, or (as Herod) to kill Christ newly born: you shall no sooner begin to inquire after God but twenty to one, they will begin to inquire if thou art gone mad, but if thou knowest who 'tis whom thou hast trusted and whom thou lovest, this is a small matter, what though it were deeper and sharper sufferings, yet still if you suffer for righteousness, happy are you. Which is the Second thing was proposed, and more particularly imports, that a Christian under the heaviest load of sufferings for righteousness is yet still happy, notwithstanding these suffering. 2dly. That he is happier even by these sufferings. And,  
1. All the sufferings and distresses of this World are not able to destroy the Happiness of a Christian nor diminish it, yea, they cannot at all touch it, 'tis out of their reach. If it were built on worldly enjoyments, then worldly deprivements and sufferings might shake it, yea might undo it, when those rotten stoups fail, that which rests on them must fall, he that hath set his heart on his riches, a few hours can make him miserable; 'tis almost in any body's power to rob him of his Happiness, a little slight or disgrace undoes him, or whatsoever the Soul fixes on of these moving unfixed things, pluck them from it, and it must cry after them, ye have taken away my God's.  
But the Believer's happiness is safe, out of shot, he may be impoverished and imprisoned, and tortured. and killed; but this one thing is out of hazard, he cannot be miserable, still in the midst of all these subsists a happy Man. If all Friends be shut out, yet the visits of the Comforter may be frequent, bringing him glad tidings from Heaven, and communing with him of the love of Christ, and solacing him in that, 'Twas a great word for a Heathen of his false 〈◊〉, kill me they may, but they cannot hurt me, how much more confidently may the Christian say so, banishment he ●ears not, for his Country is above; nor death, for that sets him home into that Country.  
The believing Soul having hold of Jesus Christ can easily despise the best, and the worst of the World, and give a defy to all that's in it, can share with the Apostle in that which he gives, I am persuaded that neither death nor life shall separate me from the love of God, which is in Christ jesus our Lord. Yea what tho' the frame of the World were a dissolving and falling a pieces this happiness holds, and is not stirred by it, for 'tis in that Rock of Eternity, that stirs not, nor changes at all.  
Our main work truly if you will believe it is this, to provide this immovable happiness, that amidst all changes, and losses, and sufferings, may hold firm. You may be free, chose it rather, not to stand to the courtesy of any thing about you, nor of any Man, whether enemy or friend, for the tenure of your happiness lay it higher and surer, and if you be wise provide such a peace as will remain untouched in the hottest flame, such a light as will shine in the deepest dungeon and such a life as is safe even in death itself, that life that is hid with Christ in God.  
But if in other sufferings, even the worst and saddest, the Believer is still a happy Man, then more especially in those that are the best kind, suffering for righteousness; not only do they not detract from his happiness; but,  
2dly. They concur and give accession to it, he is happy even by so suffering. As will appear from the following considerations.  
1. 'Tis the happiness of a Christian, until he attain perfection, to be advancing towards it, to be daily resining from sin, and growing richer and stronger in the graces that make up a Christian a new creature, to attain a higher degree of patience, and meekness, and humility, to have the heart more weaned from the Earth and fixed on Heaven; now as other afflictions of the Saints do help them in those their sufferings for righteousness, the unrighteous and injurious dealing of the World with them have a particular fitness for this purpose, those trials that come immediately from God's own hand seem to bind to a patient and humble compliance with more authority, and (I may say) necessity. There is no plea, no place for so much as a word, unless it be directly and expressly against the Lord's own dealing, but unjust suffering at the hands of Men requires that respect unto God, without whose hand they cannot move, that for his sake, and for reverence and love to him, a Christian can go through those with that mild evenness of Spirit, that overcomes even in suffering.  
And there is nothing outward more fit to persuade a Man to give up with the World and its Friendship, than to feel much of its enmity and malice, and that directly acting itself against Religion, making that the very quarrel which is of all things dearest to a Christian, and in highest esteem with him.  
If the World should caress them, and smile on them, they might be ready to forget their home, or at least to abate in the frequent thoughts and fervent desires of it, and turn into some familiarity with the World and favourable thoughts of it, and thus let out somewhat of their hearts after it, and thus grace would grow faint by the diversion, and calling forth of the Spirits, as in Summer in the hottest and fairest weather 'tis with the body.  
'Tis a confirmed observation by the experience of all Ages, that when the Church flourished most in outward peace and wealth, 
Opibus major virtu●ibus minor.  it abated most of its spiritual lustre, which is its genuine and true beauty, and when it seemed most miserable by persecutions and sufferings 'twas most happy in sincerity, and zeal, and vigour of grace; when the Moon shines brightest towards the Earth 'tis dark Heavenwards, and on the contrary when it appears not, is nearest the Sun and clear towards Heaven.  
2dly. Happy in acting and evidencing, by those sufferings for God, their love to him. Love delights in difficulties, and grows in them: the more a Christian suffers for Christ the more he loves Christ, accounts him the dearer, and the more he loves him, still the more can he suffer for him.  
3dly. Happy as in testifying love to him, and glorifying him, so in conformity with him, which is love's ambition, affects likeness and harmony at any rate, a Believer would readily take it as an affront, that the World should be kind to him, that was so harsh and cruel to his beloved Lord and Master. Canst thou expect or wouldst thou wish smooth language from that World that reviled thy Jesus, that called him Beelzebub, couldst thou own and accept friendship at its hands that buffeted him and shed his blood, or art thou rather most willing to share with him, and of S. Paul's mind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God forbid that I should glory in any thing save in the Cross of Christ, whereby the World is crucified to me, and I unto the World.  
4. The rich supplies of spiritual comfort and joy, that in those times of suffering are usual, that as sufferings for Christ do abound consolations in him abound much more, as the Apostle testifies. God speaking most peace to the Soul when the World speaks most War, and enmity against it, and this compenses abundantly, when the Christian lays the greatest sufferings Men can inflict in the one balance, and the least glances of God's countenance in the other, it says 'tis worth all the enduring of these to enjoy this, says with David let them curse, but bless thou; let them frown, but smile thou. And thus he usually doth, refreshes such as are prisoners for him with visits, that they would buy again with the hardest restraint and debaring of nearest friends. 
Vident cruces nostra●, unctiones non vident. S. Bern.  The World cannot but misjudge the state of suffering Christians, it sees their Crosses, but not their anointings. Was not St. Stephen, think you, in a happy posture even in his enemy's hands, was he afraid of the Shower of Stones coming about his ears that saw the Heavens opened, and Jesus standing on the Father's right hand, so little troubled with the stoning him, that as the Text hath it, in the midst of them, he fell a sleep.  
5. If those sufferings be so small, weighed down even with present comforts, and so the Christian happy in them in that regard, how much more doth the weight of Glory surpass, that follows these sufferings, they are not worthy to come in comparison, they are as nothing to that glory that shall be revealed in the Apostle's Arithmetic, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I have cast up the sum of the sufferings of this present time, this instant, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they amount to just nothing in respect of that glory. Now these sufferings happy, because the way to this happiness, and pledges of it, and (if any thing do) they raise the very degree of it, however 'tis an exceeding excellent weight of glory: the Hebrew word that signifies glory, signifies weight; yet the glories that are here are all too light, except in weight of cares and sorrows that attend them, but that hath the weight of complete blessedness, speak not of all the sufferings nor of all the prosperities of this poor life, nor of any thing in it, as worthy of a thought when that glory is named, yea let not this life be called life, when we mention that other life, that our Lord by his death hath purchased for us.  
Be not afraid of their terror] No time, nor place in the World so favourable to Religion, that it is not still needful to arm a Christian mind against the outward oppositions and discouragements he shall meet with all in his way to Heaven. This the Apostle's scope here, and doth it. 1. By an Assertion. 2. By an Exhortation. The Assertion, that in suffering for righteousness they are happy. The Exhortation conform to the Assertion, that they fear not, why should they fear any thing that are assured of happiness, yea that are the more happy by those very things that seem most to be feared.  
The words are in part borrowed from the Prophet Esay, and he relates them as the Lord's words to him, and other godly persons with him in that time, countermanding in them that carnal distrustful fear, that drove a profane King and people to seek help rather any where than in God. who was their strength, fear not their fear, but sanctify the Lord, and let him be your fear, etc. Isa. 8. 12, 13.  
This the Apostle extends as an universal Rule for Christians in the midst of greatest troubles and dangers.  
The things opposed here are, a perplexing troubling fear of sufferings, as the Souls distemper, and a sanctifying of God in the Heart, as the Sovereign Cure of it, and the true Principle of a healthful sound Constitution of Mind.  
Natural Fear, though not evil in itself, yet in the Natural Man, is constantly irregular and disordered in the actings of it, still missing its due object, or measure, or both; either running in a wrong Channel, or overrunning the Banks. As there are no pure Elements to be found here in this lower part of the World, but only in the Philosopher's Books, they define them so, but find them no where, thus we may speak of our natural Passions as not sinful in their Nature, yet in us that are naturally sinful, yea, full of sin, they cannot escape the mixture and allay of it.  
Sin hath put the Soul into an universal disorder, that it neither loves nor hates what it ought, nor as it ought, hath neither right joy, nor sorrow, nor hope, nor fear, a very small matter stirs and troubles it; and as waters that are stirred (so the Word signifies) having dregs in the bottom become muddy and impure, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thus the Soul by carnal Fears, is confused, and there is neither quiet nor clearness in it. A troubled Sea as it cannot rest, so in its restlessness, it casts up mire, as the Prophet speaks. Thus it is with the unrenewed Heart of Man, the least blasts that arise disturb it, and make it restless, and its own impurity makes it cast up mire, yea, 'tis never right with him, either he is asleep in carnal confidence, or being shaked out of that, he is hurried and tumbled too and fro with carnal Fears, either in a Lethargy, in a Fever, or trembling Ague: Readily when troubles are at distance he ●olds his hands, and taketh ease as long as it may be, and then being surprised, when they come rushing on him, his fluggish ease is paid with a surcharge of perplexing and affrighting fears. And is not this the condition of the most?  
Now because those Evils are not fully cured in the Believer, but he is subject to carnal security, as David, I said in my Prosperity, I shall never be moved, and with undue fears and doubts in the apprehensions or feeling of trouble, as he likewise complaining, confesses the dejection and disquietness of his Soul, and again that he had almost lost his standing, his feet had well nigh slipped, therefore 'tis very needful to caveat them often with such words as these, fear not their fear, neither be ye troubled. If you take it objectively their fear, be not afraid of the World's malice, or any thing it can effect, or it may be subjectively, as the Prophet means, do not you fear after the manner of the World, distrustfully troubled, with any affliction can befall you. Sure it is pertinent in either sense or both together, fear not what they can do, nor fear as they do.  
If we look on the condition of Men, ourselves and others, are not the minds of the greatest part continually tossed, 
Haec inter dubii vivimus & m●rimur.  and their lives worn out betwixt vain hopes and fears, providing uncessantly new matter of disquietness to themselves.  
Contemplative Natures have always taken notice of this grand Malady in our Nature, and have attempted much the cure of it, bestowed much pains in seeking out Prescriptions and Rules for the attainment of a settled tranquillity of Spirit, free from the fears and troubles that perplex us: but they have proved but Mountebanks, that give big words enough, and do little or nothing, all Physicians of no value, or of nothing, good for nothing, as job speaks. Some things they have said well concerning the outward Causes of this inward Evil, and of the inefficacy of inferior outward things to help it, but they have not descended to the bottom and inward Cause of this our wretched unquiet Condition, much less ascended to the true and only Remedy of it. In this, Divine Light is needful, and here we have it in the following verse.   
Verse 15. 15. But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear. 
IMplying the cause of all our fears and troubles to be this, our ignorance and disregard of God, and the due knowledge and acknowledgement of him to be the only establishment and strength of the mind.  
In the words consider these three things. 1. This respect of God as 'tis here expressed. Sanctify the Lord God. 2. The seat of it, in your hearts. 3. The Fruit of it, the Power that this, sanctify God in the heart, hath to rid that heart of those fears and troubles to which 'tis here opposed as their proper remedy.  
Sanctify] He is holy, most holy, the Fountain of Holiness, 'tis he, he alone powerfully sanctifies us, and then, and not till then we sanctify him. When he hath made us holy, we know and confess him to be holy, we worship and serve our holy God, we glorify him with our whole Souls, and all our Affections, we sanctify him by acknowledging his Greatness, and Power, and Goodness, and which is here more particularly intended, we do this by a holy fear of him, and faith in him, these confess his Greatness, and Power, and Goodness, as the Prophet is express, sanctify him, and let him be your fear and your dread. And then adds, if thus you sanctify him, you shall further sanctify him, he shall be your Sanctuary, you shall account him so in believing in him, and shall find him so in protecting you, you shall repose on him for safety, and these particularly cure the heart of undue fears.  
In your hearts] To be sanctified in our Words and Actions, but primely in our Hearts, as the Root and Principle of the rest. He sanctifies his own throughout, makes their Language and their Lives holy, but first and most of all their Hearts, and as he chiefly sanctifies it, it chiefly sanctifies him, acknowledges and worships him often when the Tongue and Body do not, and possibly cannot well join with it, Fears, and Loves, and Trusts in him which properly the outward Man cannot do, tho' it does follow and is acted by these affections, and so hath share in them in its capacity.  
Beware of an external superficial sanctifying of God, for he takes it not so, he will interpret that a profaning of him and his name, be not deceived, he is not mocked, he looks through all Visages and Appearances in upon the Heart, ●ees how it entertains him, and stands affected to him, if it be possessed with reverence and love more than either thy tongue or carriage can express, and if it be not so, all thy seeming-worship is but injury, and thy speaking of him, i● but babbling, be thy Discourse never so Excellent, and the more thou hast seemed to sanctify God while thy heart hath not been chief in the business, thou shalt not by such service have the less, but the more fear and trouble in the day of trouble, when it comes upon thee. No estate so far off from true consolation, and so full of horrors, as that of the rotten-hearted Hypocrite, his rotten Heart is sooner shaked to pieces, than any other. If you would have heart-peace in God, you must have this heart sanctifying of him. 'Tis the heart that is vexed and troubled with fears, the disease is there, and if the prescribed remedy reach not thither, 'twill do no good, but let your hearts sanctify him, and then he shall fortify and establish your hearts.  
This sanctifying of God in the Heart, composes the Heart and frees it from fears.  
1. In general, the turning of the Heart to consider and regard God, takes its off from those vain, empty, windy things that are the usual causes and matter of its fears, it feeds on wind, and therefore the bowels are tormented within, the Heart is subject to disturbance, because it lets out itself to such things, and lets in such things into itself as are ever in motion, and full of instability and restlessness, and so cannot be at quiet till God come in and cast out these, to keep the Heart within, that it wander out no more to them.  
2. The particulars of Fear and Faith, work particularly in this.  
1. That Fear, as greatest, overtops and nullifies all losser fears, the Hear● possessed with this fear, hath no room for the other, it resolves the Heart in point of duty, what it should and must do, not offend God by any means, lays that down as indisputable, and so eases it of doubtings and debates in that kind, whether shall I comply with the World, and abate somewhat of the sincerity and exact way of Religion to please Men, or to escape persecution or reproaches; no, 'tis unquestionably best, and only necessary to obey him rather than Men, to retain his favour be it with displeasing the most respected and considerable Persons we know, yea, rather choose the universal and highest displeasure of all the World for ever, than his smallest discountenance for a moment; counts that the only indispensible necessity to cleave unto God and obey him. If I pray, I shall be accused, might Daniel think, but yet pray I must, come on't what will, so if I worship God in my Prayer, they will mock me, I shall pass for a Fool, no matter for that, it must be done, I must call on God and strive to walk with him; this puts the mind to an ease, not to be hanging betwixt two, but resolved what to do, 
D●n. 3. 16.  we are not careful, said they, to answer thee, O King, our God can deliver us: but however, this we have put out of deliberation, we will not worship the Image: As one said, non oportet vivere sed oportet navigare, 'tis not necessary to have the Favour of the World, nor to have Riches, nor to Live; but 'tis necessary to hold fast the Truth, and to walk Holily, to sanctify the name of our Lord, and Honour him whether in Life or Death.  
2. Faith in God clears the mind, and dispels carnal fears, the most sure help, what time I am afraid (says David) I will trust in thee. It resolves the mind concerning the event, and scatters the multitude of perplexing thoughts that arise about that, what shall become of this and that? what if such an enemy prevail? what if the place of our abode grow dangerous, and we be not provided as others are for a removal? no matter says Faith, though all fail, I know of one thing will not, I have a Refuge, that all the strength of Nature and Art cannot break in upon, or demolish, a high Defence, my Rock in whom I trust, etc. Psal. 62. 5, 6. The firm belief of, and resting on his Power, and Wisdom, and Love, gives a clear satisfying answer to all doubts and fears. It suffers us not to stand to jangle with each trifling grumbling objection, but carries all before it, makes day in the Soul, and so chases away those fears that vex us only in the dark, as affrightful fancies do. This is indeed to sanctify God, and give him his own Glory, to rest on him; and it is a fruitful homage done to him, returning us so much Peace and Victory over Fears and Troubles, persuades us that nothing can separate from his Love, and that only we feared, and so the things that cannot reach that, can be easily despised.  
Seek to have the Lord in your Hearts, and sanctify him there, he shall make them strong, and carry them through all dangers, though I walk, says David, through the valley of the shadow of death, I will fear no ill, for thou art with me, Psal. 23. so Psal. 27. 1. What is it makes the Church so firm and stout, though the Sea roar, and the Mountains be cast into the midst of the Sea: yet we will not fear, that's it, God is in the midst of her, she shall not be moved. No wonder, he immovable, and therefore doth establish all where he resides. If the World in the middle of the Heart, it will be often shaken, for all there is continual motion and change, but God in it keeps it stable.  
Labour to get God into your Hearts, residing in the midst of them, and then in the midst of all Conditions they shall not move.  
In your hearts.] Our condition universally exposed to search and troubles, and no man so stupid but studies and projects for some Fence against them, some Bulwark to break the incursion of Evils, and so put his mind to some ease, ridding it of the fear of them, thus the most vulgar Spirits in their way, for even the Brutes from whom such do not much differ in their actings and course of Life too, are instructed by Nature to provide themselves and their young Ones of Shelters, and the Birds their Nests, and the Beasts their Holes and Dens. Thus men gape and pant after gain, with a confused ill-examined fancy of quiet and safety in it, once to reach such a day as to say with him in the Gospel, Soul take thine ease, thou hast much Goods laid up for many years, etc. though warned by his short ease there, and by many watch words, yea, by daily experience, that days may come, yea, one day will, where fear and trouble shall rush in, and break over the highest Tower of Riches, that there is a day called the Day of Wrath, wherein they profit not at all, thus Men seek Safety in Greatness, or Multitude, or supposed Faithfulness of Friends, seek by any means to be strongly underset this way, to have many, and powerful, and confident Friends.  
But wiser m●n perceiving the unsafety and vanity of these, and all external things, have cast about for some higher Course, they see a necessity of retiring, a Man from externals that do nothing, but mock and deceive most those that trust most to them, but they cannot well tell whither to direct him, the best of them bring him into himself, and think to quiet him so, but the Truth is, he finds as little there, nothing truly strong enough within him, to hold out against the many sorrows and ●ears that still from without do assault him, so than though 'tis well done to call off a a Man from outward things, as moving Sands, that he build not on them, yet 'tis not enough done, for his own spirit is as unsettled a piece as is in all the World, and must have some higher strength than its own to fortify and fix it. This is the way that is here taught, fear not, etc. but sanctify the Lord, etc. and if you can attain this latter, the former will follow of itself.  
1. Generally, God taking the place formerly possessed by things full of motion and unquietness, solids and establishes the Heart.  
2. Particularly, Consider, 1. Fear of him. 2. Faith in him.  
His Fear turns other fears out of doors, no room for them where this great Fear is, and being greater than they all, yet disturbs not as they do, yea, brings as great quiet as they brought trouble, 'tis an ease to have but one thing for the heart to deal withal, for many times the multitude of carnal fears is more troublesome than their weight, as flies that vex most by their number.  
Again, This fear is not a terrible apprehension of God as an Enemy, but a sweet composed reverence of God as our King, yea, as our Father, very great, but no less good than great, so highly esteeming of his favour, as fearing most of all things to offend him in any kind, especially if the Soul have been formerly either under the lash of his apprehended displeasure, or on the other side have had some sensible tastes of his love, and hath been entertained in his Banqueting-House, where his Banner over it was Love. Faith carries the Soul above all doubts, that if sufferings, or sickness, or death come, nothing can separate it from him, this suffices, yea, what though he may hide his face for a time, the hardest of all, yet no separation. His Children fear him for his Goodness, are afraid to lose sight of that, or prejudge themselves of any of its influences, desire to live in his favour, and then for other things they are not much thoughtful.  
2. Faith sets the Soul in God, and if there be not safety, where is it? rests on those persuasions it hath concerning him, and that interest it hath in him. Believes that he sits and rules the Affairs of the World with an allseeing Eye, and all-moving Hand: the greatest Affairs surcharge him not, and the very smallost escape him not, orders the march of all Armies, and the events of Battles, and yet thou and thy particular condition slips not out of his view, the very hairs of thy head are numbered, are not all thy steps and the hazards of them known to him? and all thy desires before him, doth he not number thy wander? every weary step thou art driven to, and put thy tears in his Bottle, thou mayest assure thyself that however thy matters seem to go, all is contrived to subserve thy Good, chiefly thy chief and highest Good, there is a regular Motion in them, though the Wheels do look to run cross, all those things are against me, said old jacob, and yet they were all for him.  
In all estates I know no hearts ease, but to believe, to sanctify and honour thy God in resting on his Word; if thou art persuaded of his Love, sure that will carry above all distrusting fears, if thou art not clear in that point, yet depend and resolve to stay by him, yea, to stay on him, till he show himself unto thee, thou hast some fear of him, thou canst not deny it without gross injury to him and thyself, wouldst willingly walk in all wellpleasing unto him, well then, who is among you that feareth the Lord, though he see no present light, yet let him trust in the name of the Lord and stay upon his God. Press this upon thy Soul, for there is not another charm for all its fears and unquiet, therefore repeat it still with David, sing this still, till it be stilled, chide thy distrustful heart into believing, why art thou cast down, O my Soul! why art thou disquieted within me? hope in God, for I shall yet praise him, though I'm all out of tune for the present, never a right string in my Soul, yet he will put to his hand and redress all, and I shall yet once again praise, and therefore even now I will hope.  
'Tis true, God is a safe shelter and refuge, but he is holy, and holy Men may find admittance and protection, but can so vile a sinner as I look to be protected and taken in under his safe guard? Go try, knock at his Door, and take it not on our word, but on his own, it shall be opened to thee, and once thou shall have a happy life on't in the worst times. Faith hath this privilege never to be ashamed, it takes Sanctuary in God, and sits and sings under the shadow of his wings, as David speaks, Ps. 63.  
Whence the unsettledness of minds in trouble, when 'tis near? but because they are far off from God, the heart shaked as the leaves of the Tree with the wind, no stability of Spirit, God not sanctified in it, and no wonder, for not known. Strange! the ignorance of God and the precious Promises of his word, the most living and dying strangers to him, when trouble comes have not him a known refuge, but are to begin to seek after him, and to inquire the way to him, cannot go to him as acquainted, and engaged by his own covenant with them, others have empty knowledge and can discourse of Scripture, and Sermons, and Spiritual Comforts, and yet have none of that fear, and trust that quiets the Soul, notions of God in their heads, but God not sanctified in their hearts.  
If you will be advised, this is the way to have a high and strong spirit indeed, and to be above troubles and fears, seek for a more lively and Divine Knowledge of God than most as yet have, and rest not till you bring him into your hearts, and then you shall rest indeed in him.  
Sanctify him by fearing him, let him be your fear and your dread, not only outward gross offences, fear an Oath, fear to profane the Lord's Holy Day: but fear all irregular earthly desires, the distempered affecting any thing, entertaining any thing in the secret of your hearts that may give distaste to your beloved, take heed, respect the great Person you have in you Company and lodges within you, the holy Spirit, grieve him not, for it will turn to your own grief if you do: for all your comfort is in his hand, and flows from him, if you be but in heart dallying with sin, it will unfit you for suffering, outward troubles, and make your spirit low and base in the day of trial, yea it will fill you with inward trouble and disturb that peace which I am sure you that know, esteem more of, than all the peace and flourishing of this World. Outward troubles do not molest nor stir inward peace, but an unholy unsanctified affection doth, all the winds without, cause not an earth quake, but that within its own bowels doth. Christians are much their own enemies in unwary walking, prejudge themselves of those comforts they might have in God, and so are often almost as perplexed and full of fears upon small occasions as worldlings are.  
Sanctify him by believing, study the main question your reconcilement with him, labour to bring that to some point, and then in all other occurrences Faith will uphold you by relying on God as now yours: for those three things make up the Souls peace. 1. To have right apprehension of God, looking on him in Christ and according to that covenant that holds in him. And 2. A particular apprehension, that is laying hold on him in that covenant as gracious and merciful, as satisfied and appeased in Christ, smelling in his sacrifice, which was himself, a savour of rest, and setting himself before me that I may rely on him in that notion. 3. A persuasion that by so relying on him my Soul is at one, yea is one with him, yet while this is wanting, as to a Believer it may be, the other is our duty to Sanctify the Lord in believing the word of Grace, and believing on him, reposing on his Word, and this even severed from the other doth deliver in a good measure from distracting fears and troubles, and sets the Soul at safety.  
Whence is it that in times of Persecution or Trouble, Men are troubled within and racked with fears, but because instead of God, their hearts are gl●ed to those things that are in hazard by those troubles without, their estates or their ease, or their lives; the Soul destitute of God esteems so highly of such things, that it cannot but exceedingly feel when they are in danger, and fear their loss most, gaping after some imagined good, and Oh! i● I had but this I were well; but then such or such a thing may step in and break all my Projects; and this troubles the poor Spiri● of Man that hath no higher designs, but such as are so easily blasted, and still as any thing in Man lists up his Soul to vanity, it must needs fall down again into vexation. There is a word or two in the Hebrew for Idols, that signify withal Troubles and Terrors, and so 'tis certainly: All our Idols prove so to us, fill us with nothing but anguish and troubles, with unprofitable cares and fears that are good for nothing but to be fit punishments of that folly, out of which they arise. The ardent love or wilful desire of Prosperity, or Wealth, or Credit in the World carries with it, as inseparably tied to it, a bundle of fears and inward troubles. They that will be rich (says the Apostle) fall into a snare and many noisome and hurtful lusts, and as he adds in the next Verse, they pierce themselves through with many sorrows. He that hath set his Heart upon an Estate, or a commodious Dwelling and Lands, or upon a healthful and long Life, cannot but be in continued alarms of renewed fears concerning them, especially in troublous times, the least rumour of any thing that threateneth his deprivement of those advantages strikes him to the heart; because his heart is in them, I am well seated, thinks he, and I am of a sound strong constitution, and may have many a good day. Oh! but beside the Arrows of Pestilence that are flying round about, the Sword of a cruel Enemy is not far off, this will affright and trouble a heart void of God; but if thou wouldst readily answer and dispel all these and such like fears, Sanctify the Lord God in thy Heart, the Soul that eyes God renounces these things, looks on them at a great distance, as things far from the Heart, and therefore that cannot easily trouble it, but looks on God as within the Heart, sanctifies him in it and rests on him.  
The Word of God cures the many foolish hopes and fears that we are naturally sick of, by representing to us hopes and fears of a far higher Nature, which swallow up and drown the other, as Inundations and Land●●oods, do the little Ditches in those Meadows that they overflow, fear not (says our Saviour) him that can kill the Body, what then, fear must have some work, he adds, but fear him that can kill both Soul and Body. Thus in the passage cited here, fear not their fear, but sanctify the Lord and let him be your fear and your dread. And so for the hopes of the World, care not to lose them for God, there is a hope in you (as it follows here) that is far above them.  
Be ready always to give an answer.] The real Christian is all for Christ, hath given up all right of himself to his Lord and Master, to be all his, to do and suffer for him, and therefore sure will not fail in this which is least, to speak for him upon all Occasions, if he sanctify him in his Heart, the Tongue will follow, and be ready, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to give an Answer, a Defence or Apology. Of this here four things, 

1. The need of it, Men will ask an account.  
2. The Matter or Subject of it, the hope in you.  
3. The manner, with meekness and fear.  
4. The faculty for it, be ready.    
1. Religion is always the thing in the World that hath the greatest calumnies and prejudices cast upon it, and this engages those that love it to endeavour to clear and disburden it of them, this they do chiefly by the Tract of their Lives, the Saints by their blameless Actions and patient Sufferings, do write most real and convincing Apologies, yet sometimes 'tis expedient, yea, necessary to add verbal Defences, and to vindicate not so much themselves, as their Lord and his Truth, suffering in the Reproaches cast upon them: for did they rest in their Persons, 
Spreta vile●cerent.  a regardless contempt of them were usually the fittest answer, but where the holy Profession of Christians is likely to receive either the main or the indirect blow, and a word of defence may do any thing to award it, there we ought not to spare do it.  
Christian Prudence goes much in the regulating of this: for holy Things are not to be cast to Dogs, some are not capable of rational Answers, especially in Divine Things, they were not only lost upon them, but Religion indignified by contesting: but every one that inquires a reason or an account, which supposes something receptive of it, we ought to judge ourselves engaged to give it, be it an Enemy if he will hear, if it gain him not, it may in part convince and cool him, much more be it one that ingenuously inquires for satisfaction, and possibly inclines to receive the Truth; but is prejudiced against it by false misrepresentations of it, as Satan and the profane World are very inventive of such shapes and colours as may make Truth most odious, drawing monstrous misconsequences out of it, and belying the Practices of Christians, making their Assemblies horrible and vile by false imputations, and thus are they often necessitated to declare the true Tenor, both of their Belief and Lives in Confessions of Faith, and Remonstrances of their carriage and custom.  
The very name of Christians in the Primitive Times was made hateful by the foulest aspersions of strange wickednesses committed in their Meetings, and passed credibly through with all that were not particularly acquainted with them, thus the Waldenses, and so both were forced to publish Apologies, and as here, every one bound seasonably to clear himself and his Brethren and Religion.  
Be always ready] So not always to be done to every one, but being ready to do, 'tis to be considered, when, and to whom, and how far.  
2. But all that they are to give account of, is comprised here under this, the hope that is in you. Faith is the Root of Graces; and of all Obedience and Holiness, and Hope is so near in Nature to it, that the one is commonly named for the other, for the things that Faith apprehends and lays hold on as present in the Truth of Divine Promises, Hope looks out for as to come in their certain performance, to believe a promise to be true before it be performed, is no other but to believe that it shall be performed, and hope expects that.  
Many rich and excellent things do the Saints receive even in this mean despised condition they have here, but their hope is rather mentioned as the subject they may speak and give account of with most advantage, both because all they receive in present, is but as nothing to what they hope for, and because such as it is, it cannot be made known at all to a natural Man, and is so clouded with their afflictions and sorrows, these he sees, but their Graces and Comforts he cannot see; and therefore the very ground of higher hopes, somewhat to come, though he knows not what it is, speaks more satisfaction: To hear of another life and a happiness hoped for, any man will confess it says something, and deserves to be considered.  
So then the whole Sum of Religion goes under this word, the hope that is in you, for two Reasons. 1. For that it doth indeed all resolve and terminate into things to come, and leads and carries on the Soul towards them by all the Graces in it, and all the exercise of them, and all through services and sufferings, and aims at this as its main scope, to keep that li●e to come in the Believers eye, till he get it in his hand, to entertain the hope of it, and bring him home to possess it. Therefore the Apostle calls Faith, the substance of things hoped for, that which makes them be before they be, gives a solidity and substance to them. The name of hope in other things ●●arce suits withal, bu●●ounds a kind of uncertainty, and is somewhat airy, 〈◊〉 of all other hopes but this 'tis a very true Word, 
[Spes est nomen boni incerti. Sen.]  that 'tis the name of an uncertain good; but the Gospel being entertained by Faith, furnishes a hope that hath substance and reality in it, and all its Truths do concentre into this, to give such a hope. There was in St. Paul's word, besides the fitness for his stratagem at that time, a Truth suitable to this, where he assigns his whole Cause for which he was in question by the name of his hope of the resurrection. 
Acts. 23.   
And indeed this Hope carries its own apology in it for itself and for Religion. What can more pertinently answer all exceptions against the way of Godliness than this, to represent what hopes the Saints have that walk in that way. If you ask whither tends all this your preciseness and singularity; why can't you live as your Neighbours and the rest of the world about you? Truly the reason is this, we have somewhat further to look to than our present condition, and far more considerable than any thing here; we have a hope of Blessedness after time, a hope to dwell in the presence of God, where our Lord Christ is gone before us, and we know, that as many as have this hope, must purify themselves even as he is pure. The City we tend to is holy, and no unclean thing shall enter into it, the hopes we have cannot subsist in the way of the ungodly world, they cannot breathe in that air, but are choked and sti●●'d with it, and therefore we must take another way, unless we will forego our hopes and ruin ourselves for company. But all that bustle of Godliness you make, is but ostentation and hypocrisy: that may be your judgement, 
Matth. 6.  but if it were so, we had but a poor bargain, they have their reward, that which they desire (to be seen, of Men) is given them, and they can look for no more; but we wo●ld be loath it were so with us, that which our eye is on, is to come, our hopes are the thing upholds us, we know that we shall appear before the Judge of hearts, where shows and formalities will not pass, and we are persuaded, that the hope of the hypocrite shall perish, no Man shall be so much disappointed and ashamed as he, but the hope that we have makes not ashamed: and while we consider that so far are we from the regard of Men's Eyes, that were it not we are bound to profess our hope and avow Religion, and to walk like it even before Men, we would be content to pass through altogether unseen and desire to pass as if it were so, as regardless either of the approbation, or of the reproaches and mistakes of Men, as if there were no such thing, for it is indeed nothing.  
Yea the hopes we have make all things sweet, therefore do we go through disgraces and sufferings with patience, yea with joy, because of that hope of Glory, and joy laid up for us. A Christian can take joyfully the spoilings of his Goods, knowing that he hath in Heaven a better and an enduring substance.  
The hope.] All the estate of a Believer lieth in hope, and 'tis a Royal estate, for outward things, the Children of God have what he thinks fit to serve them, but those are not their portion, and therefore he gives often more of the World to these that shall have no more hereafter; but all their flourish and lustre is but a base advantage, as a Lacquey's gaudy clothes that usually make more show than his that is heir of the estate. How often under a mean outward condition and very despicable every way, goes an heir of Glory, born of God, and so Royal, born to a Crown that fadeth not, an estate of hopes, but so rich and so certain hopes, that the least thought of them surpasses all the World's Possessions. Men think somewhat for present, a bird in hand, as you say, the best on't, but the odds is in this, that when all present things shall be passed, and swept away, as if they had not been, then shall these Hopers be in eternal possession, they only shall have all for ever, that seemed to have little or nothing here.  
Oh! how much happier to be the meanest Expectant of the Glory to come, than alone Possessor of all this World, these are often held short in earthly things, and had they the greatest abundance of them yet cannot rest in that; so all the spiritual blessings that they do possess here, are nothing to the hopes that is in them, but as an earnest penny to their great inheritance; so indeed it confirms their hope and assures it them of that full estate, and therefore be it never so small, they may look on it with joy, not so much looking on it as simply in itself, as what it is in relation to that which it feals and ascertains the Soul o●; be it never so small, yet is it a pledge of the great glory and happiness which we desire to ●hare in.  
'Tis the grand comfort of a Christian to look often beyond all that he can possess or attain here, and as to answer others, when he is put to it concerning his hope, so to answer himself concerning all his present griefs and wants, I have a poor travellers lot here, little friendship, and many straits, but yet I may go cheerfully homewards, for thither I shall come, and there I have riches, and honour enough, a Palace and a Crown abiding me, here nothing but deep calling unto deep, one calamity and trouble, as waves following another: but I have a hope of that rest that remaineth for the people of God, I feel the infirmities of a mortal state, but my hopes of immortality content me under them, I find strong and cruel assaults of tentations breaking in upon me, but for all that I have assured hope of a full victory, and then of everlasting peace. I find a law in my members rebelling against the law of my mind, the worst of all evils, so much strength of corruption within me, yet there is withal a hope within me of deliverance, and I look over all to that, I li●t up my head, because the day of my redemption draws nigh. This I dare avow and proclaim to all, and not be ashamed to answer concerning this blessed hope.  
But this to be done with meekness and fear. Meekness towards Men, and reverend Fear towards God.  
With Meekness] Not therefore blustering and flying out into invectives, because he hath the better on't against any Man that answers touching this hope, as some think themselves certainly authorised to rough speech, because they plead for truth, and are on its side, on the contrary, so much the rather study meekness for the glory and advantage of the truth, it needs not the service of passion, yea nothing so disserves it, as passion when set to serve it; the spirit of truth is withal the Spirit of meekness, the Dove that rested on that great Champion of truth, who is the Truth itself, and from him is derived to the lovers of truth, and they ought to seek the participation of it. Imprudence makes some kind of Christians lose much of their labour, speaking for Religion, and drive those further off that they would draw into it.  
And fear] Divine things never to be spoke of in a light perfunctory way, but with a reverend grave temper of Spirit, and for this reason some choice to be made both of time and persons. The confidence that is in this hope makes the Believer not fear Men, to whom he answers, but still he fears his God for whom he answers, and whose interest is chief in those things he speaks of. The Soul that hath the deepest sense of spiritual things and Knowledge of God, is most afraid to miscarry in speaking of him, most tender and wary how to acquit itself when engaged to speak of and for God.  
Ready] In this, knowledge and affection, and courage. For Knowledge, not required of every Christian to be able to prosecute subtleties, and encounter the sophistry of Adversaries, especially in obscure points, bu● all bound to know so much, as to be able to aver t●a● hope that is in them, the main Doctrine of Grace and 〈◊〉, wherein the most of Men are lamentably ignorant.  
Affection sets all on work, whatsoever faculty the mind hath, it will not suffer it to be useless, and it harden's it against hazards in defence of the truth.  
But the only way so to know and love the truth and have courage for it, is that, to have the Lord sanctified in the heart. Men may dispute stoutly against Popery and Errors, and yet be strangers to God and this hope, but sure 'tis the liveliest defence, and only that which returns comfort within, when it ar●ses from the peculiar interest of the Soul in God, and in those truths, and that hope that is questioned; 'tis then pleading for the nearest friend, and for a Man's own rights and inheritance, and these will animate and edge it when no● for a hope you have heard or read of barely, but a hope in you, and not a hope in Believers in general but in you in a particular, s●me of that hope within.  
But although you find it not so strong in you for your particular interest, yet are you seeking after it, and desiring it mainly as your chief design to attain, then forbear not if you have occasion to speak for it, and commend it others, and mantain the sweetness and cerainty of it.  
And to the end you may be the more established in it, and so the stronger to answer for it, not only against Men, but that great Adversary that seeks so much to infringe, know the right foundation of it, build it never on yourselves nor any thing in you.  
The work of Grace may evidence to you the truth of your hope, but its ground it fastens on is Jesus Christ, in whom all our rights and evidences hold good; his death assuring us of freedom from condemnation, and his life and possession of glory the foundation of our hope, Heb. 6. 19  
If you would have it immovable rest it there, lay all this hope on him, and when assaulted, feted all your answers for it from him, for 'tis Christ in you that is your hope of glory. Coloss. 1. 27.   
Verse 16. 16. Having a good conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed that falsely accuse your good Conversation in Christ. 
THE prosperity of fools is their destruction, (says Solomon) none of God's Children die of this disease, of too much ease, he knows well how to breed them, and fit them for a Kingdom, he keeps them in exercise, but yet so, as they are not surcharged, he not only directs them how to overcome, but enables and supports them in all their conflicts, and gives them victory. One main thing tending to their enablement and victory is this, which is here required in the Saints, and is withal wrought and maintained in them by the Spirit of God, Having a good Conscience, etc.  
1. Two parties here opposed in contest, the evil Tongues of the ungodly, and the good Conscience and Conversation of the Christian, they speak evil of you and falsely accuse you, but have you a good Conscience.  
2dly. The success of their contest, the good Conscience prevails, and the evil-speakers are ashamed.  
They speak evil.] This is a general evil in the corrupt nature of Man though in some it rises to a greater height than in others. Are not Tables, and Chambers, and almost all Societies and meetings full of it, and even they that have some dislikings of it, yet readily carried with the stream, and for company's sake take a share, if not in sending in their word, yet lending their ear, and willingly hearing the detractions of others, and unless it be of their friends or such as they have interest in, do insensibly slide into some forced complacency, and easily receive the impression of calumnies and defame? But the most are more active in this evil can cast in their penny to make up the shot, have their taunt or criticism upon some body in readiness to make up the feast, such as most companies entertain one another withal, but 'tis a vile diet, Satan's name, as the Syriack calls him, an eater of calumnies. This tongue-evil, hath its root in the heart, a perverse constitution there, pride and self-love, an overweening esteem that Men naturally have of themselves mounts them into that Chair, gives them a fancied authority of judging others, 
[Ex alien● nuninis jactura g●adum sibi ficiunt ad gloriam. Sal.]  and self-love a desire to be esteemed, and for that end spare not to depress others, and load them with disgraces, and missensures, upon their ruins to raise themselves.  
But this bent of the heart and tongue unrenewed, to evil speaking, works and vents most in the World against those that walk most contrary to the course of the World. This Furnace of the tongne is kindled from hell, as St. james tells us, and is made seven times hotter than ordinary. As for sincere Christians, a Company of hypocrites (say they) who so godly, but yet they are false, and malicious, and proud, etc. And no kind of carriage in them shall escape, there shall be some device to wrest and misname it; if they be cheerful in Society, that shall be accounted more liberty than suits with their profession, if of a graver sad temper, that shall pass for sullen severity; thus john Baptist and Christ, Matth. 11. If they be diligent, and wary in their affairs, then in the World's construction they are as covetous and worldly as any, if careless and remiss in them, then silly wi●less bodies, good for nothing, still something stands cross.  
The Enemies of Religion have not any where so quick an Eye, as in observing the ways of such as seek after God, my remarkers David calls them, they that scan my ways, as the word is, will not let piss the least step unexamined. If nothing be found faulty, than their invention works, either forges complete falsehoods, or disguises something that lies open to mistake, or if they can catch hold on any real failing, no end of their triumph and insultations. 1. They aggravate and raise it to the highest. 2. While they will not admit to be judged of themselves by their constant walk, they scruple not to judge of the condition of a Christian by any one particular action, wherein he doth, or seems at least to miscarry. 3. They rest not there, but make one failing of one Christian the reproach of all, take up your Devoto's, there's never a one of them the better. 4. Nor rest they there, but make personal failings of those that profess it, the disgrace of Religion itself: Now all these are very crooked Rules and gross injustice.  
1. There is a great difference betwixt a thing taken favourably, and the same action misconstrued.  
2. A great difference betwixt one particular act and a man's estate or inward frame, which they either consider not, or willingly or maliciously neglect.  
3. How large is the difference that there is betwixt one and another in the measure of Grace, and of their prudence, either in their Naturals, or in Grace, or possibly in both, that some who are honest in matter of Religion, yet being very weak may miscarry in such things, as other Christians come seldom near the hazard of, and though some should wholly forsake the way of Godliness, wherein they seemed to walk, yet why should that reflect upon such as are real and steadfast in it, they were amongst us, says the Apostle, but were not of us. Offences of this kind must be, but the woe rests on him, by whom they come, not on other Christians, and if it spread further than the party offending, 'tis to the profane World that take offence at Religion because of him, as our Saviour hath expressed it, Woe to the World because of offences, they shall stumble, and fall, and break their necks upon these stumbling blocks or scandals. Thou that art profane and seest the failing of a Minister or Christian, and art hardened by it, this is a Judgement to thee, that thou meetest with such a block in thy Way. Woe to the World: Its judgement on a place, where God makes Religion in the Persons of some to be scandalous.  
4. Religion itself remains still itself, whatsoever be the failings and blots of one or more that profess it, it is pure and spotless, if it teach not Holiness, and Meekness, and Humility, and all good purely, then except against it, but if it be a straight golden Re●d by which the Temple is measured, then let it have its own esteem both of straightness and preciousness, whatsoever unevenness be found in those that profess to receive it.  
Suspect and search your s●lves even in general for this evil, of evil-speaking. Consider that we are to give [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] an account of words, and if for idle [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] worklets words, 
De verbo 〈◊〉 mo●daci Bern.  how much more of lying or biting words. Learn more humility and self-censure, blunt that fire-edge upon your own hardand disordered hearts, that others may meet with nothing but charity and lenity at your hands.  
But particularly beware this in more or less, earnest, or in jest, to reproach Religion or those that profess it, know how particularly the glorious name of God is interested in that, and they that dare to be assronting him, what shall they say? how shall they stand? when he calls them to account. If you have not attained to it, yet do not bark against it, but the rather esteem highly of Religion, love it, and the very appearance of it where you f●●d it, give it respect and your good word at least, and from an external approbation, Oh! that you would aspire to inward acquaintance with it and then no more were needful to be said in this, it would commend itself to you sufficiently, but in the mean time be ashamed, be 〈◊〉 of that processed enm●y against God that is amongst you, a malignant hateful Spirit against those that desire to walk holily, whetting your Tongues against them.  
1. Consider, What do you mean, this Religion we all profess, is it the way to Heaven, or is it not? do you believe this word or no? If you do not, what do you here? If you do then you must believe too, that they that walk closest by this Rule, are surest in that way; they that dare not share with your Oaths, and excessive Cups, and profane Conversation; what can you say? it is not possible to open your mouth against them without renouncing this Word and Faith: Therefore either declare you are no Christians, and Christ not yours, or in his name, I enjoin you that you dare no more speak an ill word of Christianity, and the power of Religion, and those that seek after it: There be not many higher signs of a reprobate Mind, than to have a bitter virulent Spirit against the Children of God. Seek that tie of affection and fraternity, for hereby we know (says the beloved Apostle St. john) that we are translated from death to life, because we love the Brethren.  
But because those hissings are the natural Voice of the Serpent's Seed, expect them, you that have a mind to follow Christ, and take this guard against them, that is here directed you, having a good Conscience  
'Tis a fruitless verbal debate, whether Conscience be a Faculty or Habit, or not, and as in other things, so in this, that most of all reqaires more solid and useful Consideration, 
Magna ●●natu mag●as negas.  the vain mind of man feedeth on the wind, 
Malo sentare ●●●pancti●●●● quam 〈◊〉 ejus des●●●inem.  loves to be busy to no purpose. How much better is it to have this supernatural goodness of Conscience, than to dispute about the Nature of it, to find it duly teaching and admonishing, reproving and comforting, rather than to define it most exactly.  
When all is examined, 'twill be found to be no other, but the mind of man under the Notion of a particular Reference to himself and his own Actions. And there is a twofold goodness of the Conscience, Purity and Tranquillity, and this flows from the other, so that the former is the thing we ought primely to study, and the latter will follow of itself: for a time indeed the Conscience, that is in a good measure pure, may be unpeaceable, but still it is the apprehension and sense of present or former impurity that makes it so, for without the consideration of guiltiness, there is nothing that can trouble it, it cannot apprehend the wrath of God, but with relation unto sin.  
The Goodness of Conscience here recommended, is the integrity and holiness of the whole inward Man in a Christian, so the Ingredients of it are, 1. A due Light or Knowledge of our Rule, that as the Lamps in the Temple must be still burning within, as filthiness is always the companion of darkness; therefore if you would have a good Conscience, you must by all means have so much Light, so much Knowledge of the Will of God, as may regulate you, and show you your way, teach you how to do, and speak, and think, as in his presence. 2. A constant regard and using of this Light, applying it to all, not sleeping, but working by it, still seeking a nearer conformity with the known will of our God, daily redressing and ordering the affections by it, not sparing to knock off whatsoever we find irregular within, that our hearts may be polished, and brought to a right Frame by that Rui●: and this is the daily inward Work of the Christian, his great business to purify himself as his Lord is pure.  
And 3. For the advancing of this work is needful, a frequent search of our Hearts and of our Actions, not only to consider what we are to do but what we have done, these reflex inquiries, as they are a main part of the Conscience's proper work, they are a chief means of making and keeping the Conscience good. 1 Acquainting the Soul with its own estate, with the motions and inclinations that are most natural to it. 2. Stirring it up to work out, and purge away by repentance, the pollution it h●th contracted by any outward act or inward motion of sin. 3. This search both excites and enables the conscience to be more watchful, teaches how to avoid and prevent the like errors for the time to come; as natural wise Men labour to gain thus out of their former oversight in their affairs, to be the wiser and warier by them, and lay up that as bought wit, that they have paid dear for, and therefore are careful to make their best advantage on't; God makes the consideration of their falls, preservatives to his Children from falling, makes a medicine of this poison. Thus that the Conscience may be good it must be enlightened, and it must be watchful, both advising before, and after censuring according to that light.  
The most little regard this, they walk by guess, either ignorant Consciences, and the blind (you say) swallow many a fly, yea, how many Consciences without sense, as feared with an hot Iron, stupefied, that feel nothing, others satisfied with a civil righteousness, an imagined goodness of conscience, because they are free from gross crimes, others that know the rule of Christianity, yet study not a conscientiou, respect to it in all things, some transient looks upon the rule and their own hearts it may be, but sit not down, 
Non vacant bonae m●nti.  make it not their business, have time for any thing, but that, share not with St. Paul, do not exercise themselves in this to have a conscience void of offence towards God and Men. 
Acts. 24. 16.  Those were his asceticks, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] he breathed himself in striving against what might defile the Conscience, or, as the word signifies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom.  elaborately wrought and dressed his conscience. Think you, that other things cannot be done without diligence, and intention, and is this a work to be done at random, no 'tis the most exact and curious of all works, to have the Conscience right, and keep it so, as watches or other such neat pieces of Workmanship, except they be dily wound up and skilfully handled, they will quickly go wrong, yea besides daily inspection, it would (as they) at sometimes be taken to pieces, and more accurately cleansed, for the best kept will gather soil and dust; sometimes a Christian should set himself to a more solemn examination of his own heart beyond his daily search, and all little enough to have so precious a good as this, a good Conscience. They that are most diligent and vigilant, find nothing to abate as superfluous, but still need of more. The heart to be kept withal diligence, or above all keeping, corruption within ready to grow and gain upon it, if it be never so little neglected, and from without to invade it, and get in; we breath in a corrupt infected air, and have need daily to antidote the heart against it.  
You that are studying to be excellent in this art of a good Conscienee, go on, seek daily progress in it, the study of Conscience is a more sweet profitable study than of all Science wherein is much vexation, and the most little or no fruit, read this book diligently and correct your Errata by that book, the word of God, labour to have it pure and right, other books and works are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, curious, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by works, they shall not appear, but this is one of the books that shall be opened in that great day, according to which we must be judged.  
On this follows a good Conversation, as inseparably connexed with a good Conscience. Grace is of a lively active nature, and doth act like itself; holiness in the heart will be holiness in the life too, not some good actions, but a good Conversation, an uniform, even tract of life, the whole revolution of it regular, the inequality of some Christians ways doth breed much discredit to Religion and discomfort to themselves.  
But observe here. 1. The order of these two. 2. The principle of both.  
1. The Conscience good, and then the Conversation, make the tree good, and the fruit will be good, says our Saviour, so here a good Conscience the root of a good Conversation; most Men begin at the wrong end of this work, would reform the outward Man first, that will do no good, 'twil be but dead work.  
Do not rest upon external reformations, they will not hold, there is no abiding nor no advantage in such a work, you think when reproved, Oh! I will mend and set about the redress of some outward things but this is as good as to do nothing, the Mind and Conscience being defiled (as the Apostle speaks) doth defile all the rest, 'tis a mire in the spring although the pipes are cleansed, they will grow quickly fowl again; so Christians in their progress in grace, would eye this most, that the Conscience be growing purer, the heart more spiritual, the affections more regular, and heavenly, and their outward carriage will be holier, whereas the outward work of performing duties and being much exercised in Religion, may by the neglect of this, be labour in vain, and amend nothing fondly. To set the outward Actions right, though with an honest Intention, and not so to regard and find out the inward disorder of the Heart, whence that in the Actions flows, is but to be still putting the Handle of a Clock right with your Finger, while 'tis foul or out of order within, which is a continual business and does no good. Oh! but a purified Conscience, a Soul renewed and refined in its temper and affections, will make things go right without, in all the duties and acts of our Callings.  
2. The Principle of Good in both is Christ. Your good Conversation in Christ. The Conversation not good unless in him, so neither the Conscience.  
1. He the Person, must be in him, and then the Conscience and Conversation will be good in him, the Conscience that is morally good, having some kind of virtuous Habits, yet being out of Christ, is nothing but pollution in the fight of God, it must be washed in his blood ere it can be clean, all our pains will not cleanse it, floods of tears will not do it, 'tis blood, and that blood alone that hath the Virtue of purging the Conscience from dead Works, Heb. 9  
2. In him the perfect pattern of Holiness, the Heart and Life to be conformed to him, and so made truly good.  
3. He the Spirit of Grace whence it is first derived, and always fed, and maintained, and made active; a Spirit goes forth from him that cleanseth our Spirits, and so makes our Conversation clean and holy.  
If thou wouldst have thy Conscience and Heart purified, and pacified, and have thy Life certified, go to Christ for all, make use of him, as of his blood to wash of thy guiltiness, so of his spirit to purify and sanctify thee; if thou wouldst have thy Heart reserved for God, pure as his Temple, if thou wouldst have thy Lusts cast out that pollute thee, and findest no power to do it; go to him, desire him to scourge out that filthy Rabble that abuse his House, and make it a Den of Thiefs. Seek this as the only Way to have thy Soul, and ways righted, to be in Christ, and then walk in him: Let thy Conversation be in Christ, study him, and follow him, look on his Way, on his Graces, his Obedience, and Humility, and Meekness till by looking on them, they make the very Idea of thee new, as the Painter doth of a Face he would draw to the Life; so behold his Glory, that thou mayst be transformed from glory to glory: but as it is there added, this must be by the Spirit of the Lord: do not therefore look on him simply as an example without thee, but as l●e within thee, having received him, walk not only like him, but in him, as the Apostle St. Paul speaks, and as the word is here, your Conversation not only according to Christ, but in Christ; draw from his fullness Grace for Grace.  
2dly. The other thing in the Words is the advantage of this good Conscience and Conversation (1) Even external towards the malicious ungodly World, they shall be ashamed that falsely accuse you, thus often it is ●ven most evident to men, the victory of Innocency, silent Innocency most strongly confuting all calumny, making the ungodly false accusers hide their heads; thus without stirring the Integrity of a Christian conquers, as a Rock unremoved, breaks the Waters that are dashing against it: And thi● not only a lawful but laudable way of revenge, shaming calumny out of it, and punishing evil-speakers by well-doing, showing really how false their accusers were; this the powerfullest Apology and Refutation; as his was of the Sophister, that would prove there were no motion, by rising up and walking. And without this good Conscience and Conversation, we cut ourselves short of other Apologies for Religion, whatsoever we say for it: one unchristian action will disgrace it more than we can repair by the largest and best framed Speeches on its behalf.  
Let those therefore that have given their names to Christ, honour him and their holy profession most this way; speak for him as occasion requires; why not, providing with meekness and fear, as our Apostle hath taught: but let this be the main defence of Religion, live like it, and commend it so. Thus all should do that are called Christians, adorn that holy Profession with holy Conversation: but the most are nothing else but spots and blo●s, some wallowing in the mire, and provoking one another to uncleanness. Oh! the unchristian Life of Christians, an Evil to be much lamented more than all the Troubles we sustain. But these ind●ed do thus deny Christ, and declare that they are not his: So many as have any reality of Christ in you, be so much the more holy, the more wicked the rest are, strive to make it up and to honour that name which they disgrace; and if they will reproach you, because ye walk not with them, and cast the mire of false reproaches on you, take no notice, but go on your way, it will dry and easily rub off: be not troubled with misjudging; shame them out of it by your blameless and holy carriage, that will do most to put lies out of countenance; however if they continue impudent, the day is at hand, wherein all the Enemies of Christ shall be all clothed over and covered with shame, and they that have kept a good Conscience and walked in Christ, shall lift up their faces with joy.  
2dly. There is an intrinsical good in this goodness of Conscience that sweetens all sufferings as follows.   
Verse 17. 17. For it is better, if the will of God be so, that ye suffer for well-doing, then for evil-doing. 
A Necessity of suffering in any way wherein ye can walk; if ye choose the way of wickedness, you shall not escape suffering so. And that supposed, this is by far the better to suffer in well-doing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and for it, than to suffer either for doing evil, or simply to suffer in that way as the Words run.  
1. The way of the ungodly not exempt for suffering even in present, setting aside the judgement and wrath to come, often from the hands of men whether justly or unjustly, and often from the immediate hand of God always just, both in that and the other. causing the Sinner to ear of the Fruit of his own ways: When profane ungodly men offer violences and wrongs one to another; in this God is just against both, in that wherein they themselves are both unjust; they are both rebellious against him, and so though they intent not his quarrel, he means it himself; sets them to lash one another. As the wicked profess their combined enmity against the Children of God, yet they are not always at peace amongst themselves: They often revile and desame each other, so 'tis held up on both sides, whereas the godly cannot hold them game in that, being like their Lord, who when he was reviled, reviled not again. Besides, although the ungodly flourish at sometimes, yet they have their days of suffering, are subject to the common miseries of the life of Man, and the common calamities of evil times; the Sword and Pestilence and such like public judgements: Now in what kind soever it be that they suffer, they are at a great disadvantage compared with the godly in their sufferings.  
Here impure Consciences may lie sleeping while they are at ease themselves, but when any great trouble comes and shakes them, then readily the Conscience begins to awake, and bustle, and proves more grievous to them than all that comes on them from without. When they remember their despising the ways of God, neglecting him and holy things, whence they are convinced, how that comfort might be reaped in these days of distress, this cuts and galls them most, looking back at their licentious profane ways, each of them strikes to the heart. As the Apostle calls sin, the sting of death, so is it of all sufferings, and the Sting that strikes deepest into the very Soul: 
Surdo verbere caedit. Juv.  no stripes like those that are secretly given by an accusing Conscience.  
A sad condition to have from thence the greatest anguish where the most comfort should be expected, to have thickest darkness, whence they should look for most light. Men that have evil Consciences, love not to be with them; are not much with themselves, as St. Augustine compares them to such as have shrewd Wives, love not to be at home: but yet, outward distress sets a Man inward, as foul weather drives him home, and there where he should find comfort, he is met with such accusations, as are like a continual dropping, as Solomon speaks, of a contentious Woman. It is a most wretched estate to live under sufferings or afflictions of any kind, and a stranger to God; then a Man hath God, and his Conscience against him that should be his solace in times of distress, being knocked off from the comforts of the World whereon he rested, and having no Provision of spiritual comfort within, nor expectation from above. But the Children of God in their sufferings (especially such as are for God) can retire themselves inwards, and rejoice in the testimony of a good Conscience, yea the Possession of Christ dwelling within them. All the trouble that befalls them, is but as the rattling of Hail upon the Tiles of the House to a man, that is sitting within a warm Room at a rich Banquet; such is a good Conscience, a Feast, yea, a continual Feast. The Believer looks on his Christ, and in him reads his deliverance from condemnation, and that is a strong Comfort, a Cordial that keeps him from fainting in the greatest distresses. The Conscience gives this testimony that sin is forgiven, raises the Soul above inward sufferings. Tell the Christian of loss of Goods, or Liberty, or Friends, or Life, he answers all with this, Christ is mine, and my sin is pardoned. That's enough for me. What would I not have suffered to have been delivered from the wrath of God; if any suffering of mine in this World could have done that, now that is done to my hand. All other sufferings are light, they are light, and but for a moment, one thought of Eternity drowns the whole time, the World's endurance, which is but as one instant or twinkling of an eye betwixt eternity before, and eternity after, how much less is any short life, and a small part that is spent in sufferings though it were all sufferings without interruption, which yet it is not: when I look forward to the Crown, all vanishes, and I think it less than nothing. Now these things the good Conscience speaks to the Christian in his sufferings; therefore certainly his choice is best that provides it for his Companion against evil and troubleous times: if moral Integrity went so far, as truly it did much in some men that had much of it, that they scorned all hard Encounters, and esteemed this a sufficient Bulwark, a strength impregnable, Hic murus Aheneus esto, nil conscire sibi, how much more the Christians good Conscience, which alone is truly such.  
2. As the Christian may thus look inward and rejoice in tribulation, so there is another look upward that is here likewise mentioned, that allays very much all the sufferings of the Saints. If such be the will of God.  
The Christian mind hath still one eye to this above the hand of men, and all inferior causes, in suffering whether for the name of God or otherwise: Looks on the Sovereign will of God, and sweetly complies with that in all. Neither is there any thing that doth more powerfully compose and quiet the mind, than this, makes it invincibly firm and content, when it hath attained this resignment of itself to the will of God, to agree to that in every thing. This is the very thing wherein tranquillity of spirit lies; it is no riddle, nor hard to understand, yet few attain it. And I pray you, what is thus gained by our reluctancies and repine, but pain to ourselves? he doth what he will, whether we consent or no, our disagreeing doth not prejudge his Purposes but our own Peace, if we will not be led, we are drawn, we must suffer if he will, but if we will what he wills, even in suffering that makes it sweet and easy, when our mind goes along with his, and we willingly move with that stream of Providence which will carry us with it, though we row against it; and we still have nothing but toil and weariness for our pains.  
But this hard Argument of Necessity is needless, to the Child of God, persuaded of the Wisdom and Love of his Father, knows that to be truly best for him that his hand reaches. Sufferings are unpleasant to the flesh, and it will grumble, but the Voice of the Spirit of God in his Children, is that of that good King, good is the Will of the Lord, let him do with me as seems good in his eyes. My foolish heart would think these things I suffer might be abated, but my wise and heavenly Father thinks otherwise; he hath his design of honour to himself, and good to me in these, which I would be loath to cross if I might: I may do God more service by these advantages, but doth not he know best what fits, cannot he advance his Grace more by the want of these things I desire, than I could do myself by having them? cannot he make me a gainer by Sickness, and Poverty, and Disgraces, and loss of Friends and Children, by making up all in himself, and teaching me more of his all-sufficiency? yea, even concerning the Affairs of my Soul I am to give up all to his good pleasure, though desiring the light of his countenance above all things in this World, yet if he see it fit to hide it sometimes, if that be his will, let me not murmur, there is nothing lost by this obedient temper, yea what way soever he deals with us there is much more advantage in it. No Soul shall enjoy so much in all estates as that which hath devested and renounced itself, and hath no will but Gods.   
Verse 18. 18. For Christ hath also once suffered for sins, the just for the unjust (that he might bring us to God) being put to death in the flesh, but quickened by the Spirit. 
THE whole Life of a Christian is a steady aiming at Conformity with Christ, so that in any thing, whether doing or suffering, there can be no Argument so apposite and persuasive as his Example; and no obedience either active or passive so difficult, but the representment of that Example will powerfully sweeten it. The Apostle doth not decline the often use of it; here we have it thus, for Christ also suffered.  
Though the Doctrine of Christian suffering is the occasion of speaking of Christ's suffering, yet he insists on it beyond the simple necessity of that Argument, for its own excellency, and further usefulness, so we shall consider the double capacity. (1.) As an encouragement and engagement for Christians to suffer. (2.) As the great point of their Faith, whereon all their Hopes and Happiness depends, being the means of their reduction to God.  
The sufferings of Christ being duly considered, doth much temper all the sufferings of Christians, especially such as are directly for Christ.  
1. It is some known ease to the mind in any distress to look upon Examples of the like, 
Ferre quam sortem patiuntur ●●nes.  or greater distress in present or former times. It diverts the eye from continual poreing on our own suffering, and when we return to view it again, it lessens it, abates of the imagined bulk and greatness of it. Thus public, thus Spiritual troubles; and particularly the sufferings and tentations of the Godly, by the consideration of this as their common lot, their high way, not new in the Person of any, 1 Cor. 10. 13. If we trace the Lives of the most eminent Saints, shall we not find every notable step that is recorded, marked with a new cross, one trouble following on another as the Waves do in an uncessant succession: 
Velut unda pellitur unda.  And is not this manifest in the Life of Abraham, and of jacob, and the rest of God's Worthies in the Scriptures; and doth not this make it an unreasonable absurd thought to dream of an exemption: would any one have a new untrodden way cut out for him free of Thorns, and strewed with Flowers all along, no contradictions nor hard measure from the World; or imagine that there may be such a dexterity necessary as to keep its good will, and the friendship of God too, this will not be, and its an universal conclusion, all that will live godly in Christ Jesus, must suffer persecution; this is the Path to the Kingdom, that which all the Sons of God, the Heirs of it have gone in, even Christ, as that known word is, one son without sin, but none without suffering. Christ also suffered.  
The example and company of the Saints in suffering is very considerable, but that of Christ is more than any other, yea, than all the rest together. Therefore the Apostle having represented the former at large, ends in this as the top of all, Heb. 12. 1, 2. There is a race set before us, it is to be run and run with patience and without fainting: now he tells us of a cloud of Witnesses; a cloud made up of instances of Believers suffering before us, and the heat of the day wherein we run is somewhat cooled even by that Cloud, compassing us: But the main strength of their comfort here lies in beholding of Christ, eyeing of his sufferings and their Issue. The considering and contemplating of him, will be the strongest cordial, will keep you from wearying and fainting in the way, v. 3.  
The singular power of this instance lies in many particulars considerable in it, to specify some chief things briefly in the steps of the present words. (1) the Example great. 
Greatness of the Example. 1 The person.   
(1) The greatness of the Person, Christ, and that marked to us by the manner of expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ also, besides and beyond all others, even Christ himself.  
There can be no higher Example, not only of the Sons of Adoption sufferers, but the begotten, the only begotten Son, the Eternal Heir of Glory in whom all the rest have their title, their Sonship and Heirship derived from, and dependent on his: Not only all the Saints, but the King of Saints. Now who shall repine at suffering, shall the wretched Sons of Men refuse to suffer after the Suffering of the spotless glorious Son of God, as one speaks of pride, that after Majesty, that highest Majesty, 
Vbi se humiliavit majestas, vermiculus. infletur & intumescat▪ Bern.  to teach Humility hath so humbled himself; how wicked and impudent a thing will it be for a worm to swell, to be high conceited. So thus our Lord hath taught us by suffering in his own person, and hath dignifyed sufferings so, we should certainly rather be ambitious th●n afraid of them.  
2. The greatness of his sufferings and continuance That which the Apostle speaks here of, 
2 The Sufferings.  his once suffering, hath its truth taking in all, he suffered once, his whole life was one continued line of suffering from the cratch to the Cross, all tha● lay betwixed was suitable, his estate and entertainment throughout his whole life agreed well with so mean a beginning, and so reproachful an end of it; forced upon a slight while he could not go, and living till he appeared in public in a very mean despised condition as the Carpentets Son; and after, his best works paid with envy and revile, called a wine biber, and caster out of Devils by the Prince of Devils, his life often laid in wait and sought for. Art thou mean in thy birth, and life, despised, misjudged, and reviled on all hands, look how it was with him that had more right than thou hast to better entertainment in the World, thou wilt not deny it was his own, it was made by him, and he was in it, and it knew him not, are thy friends harsh to thee, he came unto his own, and his own received him not, hast thou a mean Cottage, or art drawn from it, or no dwelling, and art thou every way poor, and ill accommodate, he was as poor as thou canst be, and had not where to lay his head, worse provided than the birds and foxes. But then consider to what a height his sufferings rose in the end, that most remarkable piece of them here meant by his once suffering for sins: if thou shouldest be cut off by a violent death or in the prime of thy years, mayst tho● not look upon him as going before thee in both those, and in so ignominious a way, scourged, buffeted, and spit on, he endured all, 
Isaiah.  he gave his back to the smiters, and then as the same Prophet hath it▪ he was numbered amongst the transgressors; when they had used him with all that shame, they hanged him betwixt two thiefs, and they that passed by wagged their heads, and darted taunts at him as at a Mark fixed to the Cross, they scoffed and said, he saved others himself he cannot save, he endured the Cross and despised the shame, says the Apostle.  
Thus see we the outside of his sufferings but the Christian is subject to grievous tentations and sad deser●ions that are heavier by far than the sufferings which indeed the Apostle speaks of here; yet even in these this same Argument of his holds: for our Saviour is not unacquainted with, nor ignorant of either of those, though still without sin, and if any of that had been in any of his sufferings it had not furthered but undone all our Comfort in him. But tempted he was, he suffered that way too, and the tentations were terrible as you know; and was there not some strong conflict when he fell down and prayed in the Garden, and sweat drops of blood, and an Eclipse when he cried out on the Cross, my God, my God, why hast thou forsaken me, so that even in these we may apply this comfort, and stay ourselves or Souls on him, and go to him as a compassionate high Priest, Heb. 4. 15, 16. For Christ also suffered.  
2. Consider the fitness of the ex●mple, 
The fitness of the example.  as the same is every way great, yea greatest, so it is fit, the fittest to take with a Christian, to set before him so near a pattern, where he hath so much in●erest; as the Argument is strong in itself, so it's to the new Man, the Christian Man, particularly strongest, it binds him most, 
Exemplum domesticum.  it is not far fetched, but a home pattern; and as when ye persuade Men to virtue by the Example of those that they have near relation to; they are his Servants, and shall they, or would they think to be greater than their Master, to be exempt from his lot in the World, they are his Soldiers, and will they refuse to follow him, and to endure with him? suffer hardship, says the Apostle to Timothy, as a good Soldier of jesus Christ: will not a word from him put a vigour in them to go after him, whither upon any march or service, when he calls them friends, commilitones, as they tell his word that wrought so much on his trained bands; yea he is not ashamed to call them brethren, and will they be ashamed to share with him and to be known by their suitable estate to be his brethren.  
3. 
The advantage.  There is from these sufferings such a result of safety and comfort to a Christian that makes them a most effectual encouragement to suffering, that is this, if he suffered once, and that was for sin, now that heavy intolerable suffering for sin once taken out of a Believers way, it makes all other sufferings light, exceeding light, as nothing in their account. He suffered once for sin, so that to them that lay hold on him this holds sure, that sin is never to be suffered for in the way of strict Justice again, as not by him, so not by them that are in sin; for he suffered for sins once and it was for their sins, every poor Believer's? So now the Soul finding it s●lf rid of that fear, goes merrily through all other hazards and sufferings.  
As the Soul perplexed about that question finds no relief in all others enjoyments, all Propositions of lower Comforts are unsavoury and troublesome to it: Tell of pe●ce and Prosperity, say however the World go you shall have ease and pleasure, and you shall be honoured and esteemed by all; and though you could make a Man sure of these, yet if his Conscience be working and stirred about the matter of his sin, and the wrath of God, tied close to sin, he will wonder at your impertinency, in that you speak so far from the purpose; say what ye will of these, he still asks what you mean by this, those things answer not me, do ye think I can find Com●●●● in them so long as my sin is unpardoned, and there is a 〈◊〉 of Eternal Death standing above my head; I feel even an impress of somewhat of that hot Indignation, some flashes of it flying and lighting upon the face of my Soul, and how can I take pleasure in these things you speak of. And though I should be senseless and feel nothing of this all my life, yet how soon shall I have done with it, and the delights that reach no further, and then to have Everlasting burnings, Eternity of wrath to enter to, how can I be satisfied with that estate. All you offer a Man in this posture is as if ye should set dainty fair and bring music with it to a Man lying almost pressed to death under great weights, and ye bid him eat and be merry, but lift not off his pressure, you do but mock the Man and add to his misery. On the other side he that hath got but a view of his Christ and reads his own pardon in Christ's sufferings, he can rejoice in this in the midst of all other sufferings, and look on death without apprehension, yea with gladness, the sting is out: Christ hath made all pleasant to him by this one thing, that he suffered once for sins. Christ hath perfumed the Cross, and the Grave, and made all sweet. The pardoned Man finds himself light, skips and leaps, and through Christ strengthening him he can encounter with any trouble. If you think to shut in his Spirit within outward sufferings, it is now as Samson in his strength, able to carry away the Gates on his back that you would shut one withal, yea can submit patiently to the Lords hands in any correction. Thou hast forgiven my sin, therefore deal with me as thou wilt, all is well.  
1. Learn to consider more deeply, and esteem more highly of Christ and his suffering, to silence our grumbling at our petty light crosses, for so they are in comparison of his: will not the great odds of his perfect Innocency, and o● his nature, and measure of his sufferings, will not the sense of that Redemption of our Souls from death by his death, will none of these, nor all of them argue us into more thankfulness, and love to him, and patience in our trials; Why will we then be called Christians? 
[Enimvero non sentient sua qui illius vulnera intuetur Bern. in Cant. Serm. 61.]  it is impossible to be fretful and malcontent with the Lord's dealing with us in any kind till first we have forgot how he dealt with his dearest Son for our sakes. But these things are not weighed by the most, we hear and speak of them, but our hearts receive not the impressions of them: therefore we repine against our Lord and Father, and drown a hundred great blessings in any little touch of trouble that befalls us.  
2. Seek surer interest in Christ and his suffering than the most either have attained or are aspiring to, otherwise all that is here suffered will not ease or comfort thee any thing, in any kind of suffering, no though thou suffer for a good cause, even for his cause, still this will be an extraneous foreign thing to thee, to tell thee of his sufferings will work no otherwise with thee than some other common story. And as in the day of peace thou regardest it no more, so in the day of thy trouble thou shalt receive no more comfort from it. Other things you esteemed shall have no comfort to speak to you, though you pursue them with words (as Solomon says of the poor Man's friends) yet they shall be wanting to you. And then you would sure find how happy it were to have this to turn you to, that the Lord Jesus suffered for sins, and for yours, and therefore hath made it a light and comfortable business to you to undergo momentary passing sufferings.  
Days of trial will come, do you not see they are on us already. Be persuaded to turn your eyes and desires more towards Christ. This is the thing we would still press, the support and happiness of your Souls lies on it. But you will not believe it. Oh! that ye knew the comforts and sweetness of Christ. Oh that one would speak that knew more of them! were you once but entered into this knowledge of him and the virtue of his sufferings, you would account all your days but lost wherein you have not known him; and in all times your hearts would find no refreshment like to the remembrance of his love.  
Having somewhat considered these sufferings, as the Apostles Argument for his present purpose. Now to take nearer notice of the particulars, by which he illustrates them, as the main point of our Faith and Comfort: Of them here two things,  
1. Their Cause. 2. Their Kind. Their Cause both their meriting cause and their final cause. 1. What in us procured these sufferings unto Christ. 2. What those his suffering procured unto us. Our guiltiness brought suffering upon him; and his suffering brings us unto God.  
1. The evil of sin hath the evil of punishment inseparably tied to it: We have a natural obligation of obedience unto God, and he justly urges it, so that where the command of his Law is broke, the Curse of it presently followeth. And though it was simply in the Power of the supreme Lawgiver to have dispensed the infliction, yet having in his Wisdom purposed to be known a just God in that way, following forth the tenor of his Law, of necessity there must be a suffering for sin.  
Thus the Angels that kept not their Station, falling from it, fell into a Dungeon where they are, under chains of darkness, reserved to the judgement of the Great day; and Man fell under the sentence of Death: But in this is the difference betwixt Man and them; they were not of one, as parent or common root of the rest, but each one fell or stood for himself alone; so a part of them only perished, but Man fell altogether, so that not one of all the Race could escape condemnation, unless some other way of satisfaction be found out. And here it is, Christ suffered for sins, the just for the unjust: Father, says he, I have glorified thee on Earth. In this Plot indeed do all the Divine Attributes shine in their full; infinite Mercy, and immense Justice, and Power, and Wisdom: Looking on Christ as ordained for that purpose, I have found a Ransom, says the Father, one fit to redeem Man, a Kinsman, one of that very same Stock, the Son of Man, one able to redeem Man by satisfying me, and fullfilling all I lay upon him; my Son, my only begotten Son in whom my Soul delights: And he is willing, undertakes all, says, lo I come, etc. We are agreed upon the way of this Redemption; yea, upon the Persons to be redeemed; it is not a roving blind Bargain, a price paid, for, we know not to whom. Hear his own words; Thou hast given the Son (says the Son to the Father) power over all flesh, that he should give eternal life to as many as thou hast given him: and after all, mine are thine, and thine are mine, and I am glorified in them.  
For the sins of those he suffered standing in their room, and what he did and suffered according to the Law of that Covenant, as done and suffered by them. All the sins of all the Elect were made up into an huge bundle and bound upon his Shoulders, so the Prophet speaks in their name; surely he hath born our griefs and carried our sorrows: And the Lord laid [or made to meet] on him the iniquity of us all; where he spoke of many ways of sin, every one to his own way: he binds up all in the word of iniquity as all one sin, as if it were that one transgression of the first Adam that brought on the Curse of his Seed; born by the second Adam, to take it away from all that are his Seed, that are in him as their Root.  
He the great high Priest appearing before God with the Names of the Elect upon his Shoulders; and in his Heart bearing them and all their burdens, and offering for them not any other Sacrifice but himself, charging all their Sin on himself, as the Priest did the Sins of the People on the Head of the Sacrifice. He by the eternal Spirit, says the Apostle, offered up himself without spot unto God, spotless and sinless, and so only fit to take away our sin, being a satisfactory oblation for it. He suffered, in him was our ransom, and thus it was paid, in the Man Christ was the Deity, and so his blood was as the Apostle calls it, the Blood of God, and being pierced it came forth, and was told down as the rich price of our Redemption, not silver, nor gold, nor corruptible things, as our Apostle hath it before, but the precious blood of Christ, as of a Lamb without blemish.  
Obs. 1. Shall any Man offer to bear the Name of a Christian, that pleases himself in the way of Sin, can delight and sport himself with it, when he considers this, that Christ suffered for sin; do not think it, you that still account sin, sweet, which he found so bitter, and light, which was so heavy to him, and made his Soul heavy to the death; you are yet far off from him, if you were in him, and one with him, there would be some harmony of your hearts with his, and some sympathy with th●se sufferings, as endured by your Lord, your Head, and for you. They that with a right view see him as pierced by their sins, that sight pierces them, and makes them mourn, brings forth tears, beholding the gushing forth of his blood. This makes the real Christian an avowed enemy to sin; shall I ever be Friends with it (says he) that killed my Lord, no, but I will ever kill it, and do it by applying his death. The true Penitent is sworn to be the death of sin: may be surprised by it, but no possibility of reconcilement betwixt them.  
Thou that livest kindly and familiarly with sin; either openly declarest thyself for it, or hast a secret love for it; where canst thou reap any comfort? not from these sufferings to thee continuing in that Posture. It is all one, as if Christ had not suffered for sins; yea, worse than if no such thing had been, that there is salvation and terms of mercy unto thee, and yet perishes: That there is Balm in Gilead, and yet thou art not healed. And if thou hast not comfort from Jesus crucified, I know not whence thou canst have any that will hold out; look about thee, tell me what thou seest either in thy Possession, or in thy hopes, that thou esteemest most off, and layest thy confidence on it; or to deal more liberally with thee, see what estate thou wouldst choose for thy wish; stretch thy fancy to devise an earthly happiness, these times are full of unquietness; but give thee a time of the calmest peace, not an air of trouble stirring, put thee where thou wilt, far off from fear of Sword and Pestilence, and encompass thee with Children, Friends, and Possessions, and Honours, and Comfort, and Health to enjoy all those, yet one thing thou must admit in the midst of all these, within a while thou must die, and having no real portion in Christ, but a deluding dream of it, thou sinkest through possibly that death into another death, far more terrible: of all thou enjoyest; nothing goes along with thee but unpardoned sin, and that delivers thee up to endless sorrow. Oh! that you were wise and would consider your latter end, do not still gaze about you upon trifles, but yet be entreated to take notice of your Saviour, and receive him, that he may be yours, fasten your Belief and your Love on him; give him all your Heart, that stuck not to give himself an offering for your sins.  
2. To you that have fled into him for Refuge; if sensible of the Church's distress, be upheld with this thought, that he that suffered for it, will not suffer it to be undone, all the rage of enemies, yea, the Gates of Hell shall not prevail against it, he may for a time suffer them to be brought low for the ●ins of his People, and other wise Reasons; but he will not utterly forsake them; though there is much chaff▪ yet he hath a precious number in these Kingdoms, that he shed his blood for, many God hath called, and yet is to call, he will not lose any of his flock that he hath bought so dear, Acts. 20. And for their sake he will at one time repair our breaches and establish his Throne in these Kingdoms. 2. For yourselves, what can affright you while this is in your Eye? let others tremble at the Apprehension of Sword or Pestilence, but sure you have for them and all other hazards a most satisfying answer in this, 
Rom. 5. 1, 2, 3.  My Christ hath suffered for sin, I am not to fear that, and that set aside, I know the worst is but death, I am wrong, truly that is the best, to be dissolved and to be with Christ is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] much more better.  
This were a happy Estate indeed, but what shall they think that have no assurance, those that doubt that Christ is theirs, and that he suffered for their sins? I know no way but believe on him, and then you shall know that he is yours: from this is the grand mistake of many; they would first know that Christ is theirs, and they would believe, which cannot be, before he becomes ours by believing. It is that gives title and propriety to him; he is set before Sinners as a Saviour that hath suffered for sin, that they look to him and be saved, that they lay over their Souls on him, and then they may be assured he suffered for them.  
Say then, what is it that scares th●e from Christ, this thou seest is a poor groundless exception, for he is set before thee as a Saviour to believe on, that so he may be thy Saviour; why wilt thou not come unto him? why resuseth thou to believe? art thou a sinner? art thou unjust? then he is fit for thy case, he suffered for Sins▪ the Just for the unjust, Oh, but so many and so great sins! yea, is that it, it is true indeed, and good reason thou think so. But, 1. Consider if they be excepted in the Proclamation of Christ, the Pardon that comes in his Name, if not, if he make no exception, why wilt thou? 2. Consider if thou wilt call them greater than this Sacrifice, he suffered. Take due notice of the greatness and worth, 1. Of his Person, and thence of his Sufferings, and thou wilt not dare to say thy sin goes above the value of his suffering, or that thou art too unjust for him to justify thee, be as unrighteous as thou canst be, art thou convinced of it? then know that Jesus the Just, is more Righteous than thy unrighteousness: And after all is said, that any sinner hath to say, they are yet without exception blessed, that trust in him.  
That he might bring us to God.] It is a chief Point of Wisdom, to proportion means to their end: therefore the alwise God in putting his only Son to so hard a task, had a high end in this, and this was it, That he might bring us unto God. In this three things, (1.) The Nature of this good, nearness unto God. (2.) Our deprivement of it, by our own sin. (3.) Our restorement to it, by Christ's sufferings.  
1. God hath suited every Creature he hath made with a convenient good to which it tends; and in the obtainment of which it rests and is satisfied. Natural bodies have each their own natural place, whether, if not hindered, they move uncessantly till they be in it; and there declare by resting there, that they are (as I may say) where they would be. Sensitive Creatures are carried to seek a sensitive good as agreeable to their rank and being, and attaining that, aim no further. Now in this is the Excellency of Man; he is made capable of a Communion with his Maker, and because capable of it, is unsatisfied without it. The Soul a Being cut out (so to speak) to that largeness, cannot be filled with less, though he is fallen from his right to that good, and from all right desire of it, yet not from a capacity of it, no, nor from a necessity of it, for the answering and filling of his capacity.  
Though the Heart once gone from God, turns continually further away from him, and moves not towards him till it be renewed: yet ever in that wandering, it retains that natural relation to God as its Centre, that it hath no true rest elsewhere, nor cannot by any means find it: It is made for him, and is therefore still restless till it meet with him.  
It is true, the Natural Man takes much pains to quiet his Heart by other things, and digests many vexations with hopes of contentment in the end, and accomplishment of some design he hath, but still they misgive. Many times he attains not the thing he seeks, but if he do, yet never attains the satisfaction he seeks and expects in it, only learns from that to desire something farther, and still hunts on after a fancy, drives his own shadow before him, and never overtakes it, and if he did, yet it's but a shadow; and so in running from God, besides the sad end, he carries an interwoven punishment with his sin, the natural disquiet and vexation of his Spirit, fluttering too and fro, no rest for the sole of his foot: The matters of unconstancy and vanity covering the whole Face of the Earth.  
We study to abase our souls, and to make them content with less than they are made for; yea, we strive to make them carnal; that they may be pleased with sensible things; and in this men attain a brutish content for a time; forgetting their higher good; but certainly we cannot think it sufficient, and that no more were to be desired beyond Ease, and Plenty, and Pleasures of Sense, for then a Beast in good Case and a good Pasture, might contest with us in point of Happiness, and carry it away for that sensitive good he enjoys without sin, and without the vexation that is mixed with us all. These things are too gross and heavy.  
The Soul, the immortal Soul descended from Heaven must either be more happy, or remain miserable. The highest increated Spirit is the proper Good, the Father of Spirits that pure and full good, raises the Soul above itself; whereas all other things draw it down below itself. So then its never well with the Soul, but when it is near unto God, yea, in its union with him, married to him, and mismatching itself elsewhere, it hath never any thing but shame and sorrow. All that forsake thee shall be ashamed, Jer. 17. says the Prophet: and the Psalmist, Psal. 73. They that are far off from thee shall perish. And this is indeed our natural miserable condition, and is often expressed this way, or estrangedness and distance from God, Eph. 2. Gentiles, far off by their profession and Nation, but both Jews and Gentiles far off by their natural Foundation, and both brought near by the blood of the new Covenant; and that is the other thing here implied, that we are far off by reason of sin; otherways there were no need of Christ, especially in this way of suffering for sin, to bring us unto God.  
The first, because of God's command, sin broke off Man and separated him from God, and ever since the Soul remains naturally remote from God. (1.) Under a sentence of Exile pronounced by the Justice of God, condemned to banishment from God, who is the life and light of the Soul as it is of the Body. (2.) It's under a flat impossibility of returning by itself. And that in two respects. (1.) Because of the guiltiness of sin standing betwixt, as an unpassable Mountain or Wall of separation. (2.) Because of the Dominion of sin keeping the Soul captive, still drawing it further off from God, increasing the distance and the enmity every day. Nor in Heaven, nor under Heaven, no way to remove this enmity, and make up this distance, and return Man to the Possession of God, but this one, by Christ and him suffering for sins.  
He endured the Sentence pronounced against man; yea, even in this particular Notion of it, one main ingredient in his suffering was a forsaking to sense, that he cried out of. And by suffering the Sentence pronounced, he took away the guiltiness of sin: he himself being spotless and undefiled, for such an High Priest became us; the more defiled we were, the more need of an undefiled Priest, and Sacrifice, and he was both: Therefore the Apostle here very fitly mentions this qualification of our Saviour as necessary for reducing us unto God, the Just for the unjust, so taking on him, and taking away the guilt of sin, setting his strong shoulder to remove that Mountain, he made way, or access for Man unto God.  
This the Apostle hath excellently, Eph. 2. He hath reconciled us by his cross, having slain the enmity; he killed the quarrel betwixt God and us, killed it by his death, brings the Parties together, and hath laid a sure Foundation of Agreement in his own Sufferings, appeases his Father's wrath by them, and by the same appeases the Sinners Conscience. All that God hath to say in point of Justice is answered there; all that the poor humbled sinner hath to say, is answered too. Offered up such an Atonement as satisfies the Father; so he is content that sinners come in and be reconciled: and then Christ gives notice of this to the Soul to remove all Jealousies: it is full of fear, though it would, dare not approach unto God, apprehending him a consuming Fire. They that have done the offence, are usually the hardest to reconcile, because they are still in doubt of their pardon, but Christ assures of a full and hearty forgiveness, quenching the flame and wrath of God by his blood. No, says Christ, upon my Warrant come in, you will now find my Father otherwise than you imagine, he hath declared himself satisfied at my hands, and is willing to receive you, to be heartily, and throughly Friends, never to hear a word more of the quarrel that was betwixt you, a full Oblivion. And if the Soul bear back still through distrust, he takes it by the hand and draws it forward, leads it into his Father, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports, presents it to him, and leaves not the matter till it be made a full and sure agreement.  
But for this purpose that the Soul may be able and willing to come unto God, the sufferings of Christ take away that other Impediment: as they satisfy the sentence, and so remove the guiltiness of sin, so he hath by them purchased a deliverance from the tyrannous power of sin, that detains the Soul from God after all the way made for it. And he hath a power of applying his Sufferings to the Souls deliverance in that kind too, he opens the Prison Doors to them that are led Captive; and because the great chain is upon the heart willingly enthralled in sin, he by his Sovereign power takes off that, frees the heart from the love of sin, shows what a base slavish condition it is in, by representing in his effectual way the goodness of God, his readiness to entertain a returning sinner, the sweetness and happiness of Communion with him; powerfully persuades the heart to shake off all, and without further delay to return unto God, as to be received into favour and friendship, so to walk in the way of friendship with God, to give up itself to his Obedience, to disdain the vile service of sin, and live suitable to the dignity of fellowship and Union with God.  
And there is no other but the power of Christ alone that is able to effect this, to persuade a sinner to return, to bring home a heart unto God: Common mercies of God, though they have a leading faculty to repentance, Rom. 2. yet the rebellious heart will not be led by them. The Judgements of God public or personal, though they should drive us to God, yet the heart unchanged runs the farther from God? do we not see it by ourselves and other sinners about us, look not at all towards him that smiles, much less return, or if any sadder thoughts arise that way upon the surprise of an affliction, how soon vanish they, whether the stroke abateing, or the heart by time growing hard and senseless under it. Indeed where it is renewed and brought in by Christ, th●n all other things have a sanctified influence according to their quality to stir up a Christian to seek after nearer Communion, closer walk, and more access to God: But leave Christ out, I say, all other means work not this way, neither the works, nor word of God sounded daily in his ear, return, return. Let the noise of the rod speak it too, and both join together to make the cry the louder, yet the wicked will do wickedly, will not hearken to the voice of God, will not see the hand of God lifted up, will not be persuaded to go in and seek peace and reconcilement with God, though declaring himself provoked to punish, and to behave himself as an enemy against his own people. How many are there that in their own particular have been very sharply lashed with divers scourges on their bodies, or families, and yet are never a whit the nearer God for it all, hearts as proud, and earthly, and vain, as ever, and lay on as much and they will still be the same. Only a Divine Virtue going forth from Christ lifted up, draws Men unto him, and being come to him he brings them unto the Father.  
Obs. 1. You that still are Strangers to God who declare yourselves to be so, live as Strangers far off from him; do not still continue to abuse yourselves so grossly. Can you think there is any consolation yours, that is in the sufferings of Christ, while it is so evident they have not gained their end upon you, have not brought you to God? Truly most of you seem to think that our Lord Jesus suffered rather to the end we might neglect God and disobey him securely than to reduce us to him. Hath he purchased you a liberty to sin, or is not deliverance from sin, which alone is true liberty, the thing he aimed at, and agreed ●or, and laid down his life for.  
2. Why let we still his blood run in vain as to us? He hath by it opened up our way to God, and yet we refuse to make use of it▪ Oh! how few come in. They that are brought unto God and received into friendship with him, they entertain that friendship, they delight in his company, love to be much with him: is it so with us? 2. By being so they become like him, know his will daily better and grow more suitable to it; in the most nothing of this.  
3. But even they that are brought unto God may be faulty in this, in part not applying so sweet a Privilege, can comply and be too friendly with the vain World, can pass many days without a lively Communion with God, not aspiring to the increase of that as the thing our Lord hath purchased for us, and that wherein all our happiness and welfare lies here and hereafter: your hearts cleaving to folly and not delighting yourselves in the Lord, not refreshed with this nearness to him and Union with him, your thoughts not often on it, and your study to walk conform to it: Certainly it ought to be this and you would be persuaded to endeavour it may be thus with you.  
4. Remember this for your Comfort that you, as are brought unto God by Jesus Christ, you are kept in that Union by him, it's a firmer knot than the first was, there is no power of hell can dissolve it. He suffered once to bring us once unto God, never to depart again, as he suffered once for all so we are brought once for all: We may be sensibly nearer at one time than another, but yet we can never be separate nor cut off, being once knit by Christ as the bond of our Union. Neither Principalities, nor Powers, etc. shall be able to separate us from the love of God, because it holds in Christ Jesus our Lord.  
Being put to death in the flesh, but quickened by the Spirit.] The true life of a Christian is to eye Christ, every step of his life, both as his rule, and as his strength, looking to him as his pattern, both in doing, and suffering, and drawing power from him for going through both; for the look of Faith doth that, fetches life from Jesus to enable it for all, being without him able for nothing. Therefore the Apostle doth still set this before his Brethren, and here having mentioned his suffering in general, the condition and end of it, he specifies the particular kind of it, that which was the utmost, put to death in the flesh, and then adds this issue out of it, Quickened by the Spirit.  
The strongest engagement, and the strongest encouragement, he our head crowned with Thorns, and shall the body look for Garlands? We redeemed from hell and Condemnation by him, and can any such refuse any Service he calls them to? they that are washed in the Lamb's blood will follow him wheresoever he goes, and following him through they shall find their Journeys end overpay all the troubles and sufferings of the way; These are they, said he to john, which came out of great tribulation, tribulation and great tribulation, yet they came out of it and glorious too, arrayed in long white robes. The scarlet Strumpet (as follows) in that Book, died her Garments red in the blood of the Saints: But this is their happiness that their Garments are washed white in the blood of the Lamb.  
Once take away sin, and all suffering is light, now that is done by this his once suffering for sin, they that are in him shall hear no more of that as condemning them, binding them over to suffer that wrath that is due to sin. Now this puts an invincible strength into the Soul for all other things how hard soever.  
Put to death.] This t●e utmost point, and that which Men are most startled at, to die, and a violent death, put to death, and yet he hath led in this way, who is the Captain of our Salvation. In the flesh.] Under this second, his humane Nature, and Divine Nature and power are differenced. Put to death in the flesh, a very fit expression, not only (as is usual) taking the flesh for the whole Manhood, but because death is most properly spoken of that very person, or his flesh, the whole Man suffers death, a dissolution or taking a pieces; and the Soul suffers a separation or dislodging; but death, or the privation of life and sense, particularly to the flesh or body: but the Spirit here opposed to the flesh or body, is certainly of a higher Nature and Power than is the Humane Soul, which cannot of itself return and reinhabit and quicken the body.  
Put to Death.] His death was both voluntary and violent, that same power that restored his life, could have kept it exempted from death; but the design was for death: he therefore took our flesh, to put it off thus, and offered it up as a Sacrifice; which to be acceptable, must of necessity be free and voluntary; and in that sense he is said to have died even by that same Spirit, that here, in opposition to death, is said to quicken him, Heb. 9 14. Through the eternal Spirit, he offered himself without spot unto God. They accounted it an ill boding sign when the Sacrifices came constrainedly to the Altar, and drew back; and on the contrary were glad in the hopes of success when they came chearfully-forward; but never Sacrifice came so willingly all the way, and from the first step knew whether he was going. Yet because no other Sacrifice would serve, he was most content. Sacrifices and burnt Offerings thou didst not desire: Then said I, lo I come, etc. Was not only a willing Sacrifice as Isaac, bound peaceably and laid on the Altar, but his own Sacrificer: the Beasts if they came willingly, yet offered not themselves, but he offered up himself, and thus not only by a willingness far above all those Sacrifices of Bullocks and Goats, but by the eternal Spirit offered up himself. Therefore he says in this regard, I lay down my life for my sheep, it is not pulled from me, but I lay it down, and so it is often expressed, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he died; and yet this suits with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put to death: yea, it was also expedient to be thus, that his death should be violent, and so the more penal, carry the more clear expression of a punishment, and such a violent death as had both ignominy and a Curse tied to it, and this inflicted in a judicial way (though as from the hands of Men most unjustly) that he should stand, and be Judged, and Condemned to Death as a guilty Person, carrying in that the Persons of so many that should otherwise have fallen under Condemnation as indeed guilty, he was numbered with transgressors (as the Prophet hath it) bearing the sins of many.  
Thus then there was in his Death, external violence joined with internal willingness: But what is there to be found but Complications of Wonders in our Lord Jesus. O! high inconceivable mystery of Godliness, God manifested in the flesh, nothing in this World so strange, and sweet as that conjuncture, God Man, humanitas Dei, what a strong Foundation of Friendship and Union betwixt the Persons of Man and God, that their natures met in so close embraces in one Person. And then look on, and see so poor and despised an outward condition through his life; yet having hid under it, the Majesty of God, all the brightness of the Father's Glory. And this the top of all, that he was put to Death in the flesh, the Lord of life dying, the Lord of Glory clothed with shame. But it quickly appeared what kind of Person it was that died, by this, he was put to Death indeed in the flesh, but quickened by the Spirit.  
Quickened.] He was indeed too great a morsel for the Grave to digest, for all its vast craving mouth, and devouring appetite crying give, 
Sheol.  give, yet forced to give him up again, as the fish that Prophet, who in that was the figure of him, the Chains of that Prison are strong; but he was too strong a Prisoner to be held by them, 
Acts 2.  as our Apostle hath it, in his Sermon, that it was not possible that he should be kept by them. They thought all was sure, when they had rolled to the Stone, and sealed it; that then the Grave had indeed shut her mouth upon him; it appeared a done business to them, and looked very compleat-like in his Enemy's eyes, and very desperate like to his Friends, his poor Disciples and Followers, were they not near the point of giving over when they said, This is the third day, etc. And we thought this had been he that should have delivered Israel. And yet he was then with them, who was indeed the Deliverer and Salvation of Israel; that rolling of the Stone to the Grave, was as if they had rolled it towards the East in the night, to stop the rising of the Sun the next Morning; much further above all their Watches, and power was this Sun of Righteousness in his rising again. That body that was en●omb'd, was united to the Spring of Life, the Divine Spirit of the Godhead that quickened it.  
Obs. 1. Thus the Church which is likewise his Body when it seems undone, is brought to the lowest Posture, yet by virtue of that mystical Union with Jesus Christ as his Natural Body, by personal Union with his Deity, shall be preserved from destruction, and shall be delivered and raised in due time. Yet as he was nearest his exaltation in the lowest step of his Humiliation; so is it with his Church, when things are brought to the most hopeless appearance, then shall light arise out of darkness. Cum duplicantur lateres venit Moses.  
Therefore as we ought to seek more humble Sense of Zions distress, so withal, not to let go this hope, that her mighty Lord will in the end be glorious in her deliverance, and all her sufferings and low estate shall be as a dark Soil to set off the lustre of her restorement; when the Lord shall visit her with Salvation. As in the rising of Jesus Christ, his Almighty Power and Deity, was more manifested than if he had not died; and therefore we may say confidently with the Psalmist to his Lord, Psal. 71. Thou which hast showed me gre●t and sore troubles, shall quicken me again, and shall bring 〈◊〉 up from the depths of the Earth: thou shalt increase my greatness, and comfort me on every side: Yea, the Church comes more beautiful out of the deepest distress, let it be o●erwhelmed with waves, yet it sinks not: but rises up as only washed: And in this confidence we ought to rejoice, even in the midst of our sorrows, and though we live not to see them, yet even in beholding afar off, to be gladded with the great things the Lord will do for his Church in these later times, he will certainly make bare his holy Arm in the Eyes of the Nations, and all the ends of the Earth shall see the Salvation of our God. His King that he hath set on his holy Hill, 
Isa. 52.  shall grow in his Conquests and Glory, and all that rise against him shall he break with a Rod of Iron. 
Psal. 2.  He was humbled once, but his glory shall be for ever, 
Isa. 52.  as many were astonished at him, his Visage being marred more than any Man; they shall be as much astonished at his Beauty and Glory, so shall he sprinkle many Nations, and Kings shall shut their mouths at him. According as here, we find that remarkable evidence of his Divine Power, in rising from the dead, put to death in the Flesh, but quickened by the Spirit.  
2. Thus a believing Soul at the lowest, when to its own sense, it is given over unto death, and swallowed up of it, as it were in the Belly of Hell, yet look up to this Divine Power, him whose Soul was not left there, will not leave thine there. Yea, when thou art most sunk in thy sad apprehensions, and far off to thy thinking, then is he nearest to raise and comfort thee, as sometimes it grows darkest immediately before day. Rest on his power and goodness which never failed any that did so: It is he (as David says) that lifts up the Soul from the Gates of Death.  
3. Would any of you be cured of that common Disease, the fear of Death, look this way, and you shall find more than you seek, you shall be taught, not only not to fear, but to love it. Consider, (1.) His Death, He died, by that, thou that receivest him as thy life, 
Descendi● huc vita nostra, & tulit mortem nostram, & oc●idit eam de abundanti● vitae suae, etc. Aug.  mayst be sure of this, that thou art by that his death, freed from the second death; and that's the great Point, let that have the name which was given to the other, the most terrible of all terrible things; and as the second death is removed, this death that thou art to pass through, is, I may say, beautified and sweetened, the ugly Visage of it becomes amiable, when ye look on't in Christ, and in his death, that puts such a pleasing comeliness upon it, that whereas others fly from it with affrightment, the Believer cannot choose but embrace it: longs to lie down in that Bed of Rest, since his Lord lay in it, and hath warmed that cold Bed, and purified it with his fragrant Body. 2. But especially looking forward to his return, thence quickened by the Spirit; this being to those that are in him, the certain pledge, yea, the effectual Cause of that blessed Resurrection, that is in their hopes; there is that Union betwixt them, that they shall rise by the communication and virtue of his rising, not simply by his Power, so the wicked to their grief shall be raised, but they by his life, as theirs: Therefore is it so often reiterated, Io. 6. where he speaks of himself as living, and Life-giving Bread to believers, adds I will raise them up at the last day. This comfort we have even for the house of Clay we lay down, and for our more considerable part, our immortal Souls; this his death and rising hath provided for them at their dislodging, entering into that Glory where he is. Now if these things were lively apprehended and laid hold on, Christ made ours, and the first Resurrection manifest in us, quickened by his spirit to newness of life, certainly there would not be a more welcome and refreshing thought, nor a sweeter discourse to us than that of death; and no matter for the kind of it; were it a violent death? so was his. Were it that we account most judgement like amongst diseases, the plague? was not his death very painful? and was it not an accursed death? and by that curse endured by him in his, is not the Curse taken away to the Believer? Oh! how welcome shall that day be, that day of Deliverance, to be out of this woeful Prison; I regard not at what Door I go out at, being at once freed from so many deaths, and set in to enjoy him, who is my life.   
Verses 19, 20, 21. 
19 By which also he went and preached unto the spirits in prison.  
20. Which sometime were disobedient, when once the long-suffering of God waited in the days of Noah, while the Ark was a preparing, wherein few, that is, eight souls were saved by water.  
21. The like figure whereunto, even Baptism, doth also now save us (not the putting away of the filth of the flesh, but the answer of a good Conscience towards God,) by the Resurrection of jesus Christ.  
THere is nothing that so much concerns a Christian to know as the excellency of Jesus Christ, his Person and Works, so that it is always pertinent to insist much on that Subject. The Apostle having spoken of this Spirit, or Divine Nature, and the power of it, raising him from the Dead, taketh occasion to speak of another work of that Spirit, to wit, the emission and publishing of his Divine Doctrine, and that, not as a new thing following his Death, and Rising; but as the same in substance, by the same Spirit promulgate long before, even to the first Inhabitants of the World. Quickened by the Spirit, that is in our days, says the Apostle: but then long before that, by the same Spirit, he went and preached to the Spirits that were in Prison.  
This place is somewhat obscure in itself, as it usually falls, but made more so, by the various fancies and contests of Interpreters, aiming or pretending to clear it, these I like never to make a noise of. That dream of the descent of Christ's Soul into Hell, though they that are in it, think this place found'st somewhat that way, yet it proves, being examined, no way suitable, cannot by the strongest wresting be drawn to fit their purpose: For (1.) That it was to preach that he went thither they are not willing to avow; though the end they give it, is as groundless and imaginary as this is. (2.) They would have his business to be with the Spirits of the Faithful deceased before his coming, here we see it's with the disobedient. (3.) And his Spirit here is the same with the sense of the foregoing words, which means not his Soul, but his eternal Deity. (4.) nor is it the Spirits that were in Prison, as they read it, but the Spirits in Prison, which by the opposition of their former condition sometimes, or formerly disobedient, doth clearly speak their present condition, as the just consequent and fruit of their disobedience.  
Other misinterpretations I mention not, taking it as agreeable to the whole strain of the Apostles words, 
* Thus I then thought, But do now apprehend another sense as probable, if not more, even that so much rejected by most Interpreters. The mission of the Spirit and Preaching of the Gospel by it, after his Resurrection; Preaching to sinners, and converting them according to the Prophe●y which he first fulfilled in Person, and after more a●ply in his Apostles. That Prophecy I mean Isa. 60. 1. The Spirit upon him, and it was sent from him on his Apostles to preach to Spirits in Prison, to preach liberty to those Captives, Captive Spirits; and therefore called Spirits in Prison to illustrate the thing the more, by opposition to that Spirit of Christ, the Spirit of liberty, setting them free; and this to show the greater efficacy of Christ's preaching than of Noah's, though ●e a signal preacher of righteousness, yet only himself and his Family, eight Persons, saved by him, but multitudes of all Nations by the Spirit and preaching of Christ in the Gospel, and that by the Seal of Baptism, and the Resurrection of Christ represented in the return from the water, and our dying with him by immersion, and that figure of Baptism like their Ark.  That Jesus Christ did before his appearing in the Flesh speak by his Spirit in his Servants to those of the foregoing Ages; yea the Ancientest of them; declaring to them the way of life though rejected by the unbelief of the most part. This is interjected in the mentioning of Christ's sufferings, and exaltment after them. And after all, the Apostle returns ●to that again, and to exhortation, which he strengthens by it: But so as this discourse taken in, is pertinently adapted to the present Subject. The Apostles aim in it, we may conceive to be this, (his main scope being to encourage his Brethren in the faith of Christ, and way of holiness, against all opposition and hardship) so to instruct his Brethren in Christ's perpetual influence into his Church in all Ages, even before his Incarnation, as that they see withal, the great unbelief of the World; yea their opposing of Divine Truth and the small number of those that receive it, and so not be discouraged by the fewness of their number, and the hatred of the World, finding that Salvation in Jesus Christ dead and risen again, which the rest miss off by their own wilful refusal. And this very point he insists on clearly in the following Chap. ver. 3. 4. And those very ways of ungodliness there specified, which Believers renounce, was those that the World was guilty of in these days, and in which they were surprised by the flood, they Eat and Drank till the flood came upon them.  
In the words of these three Verses we have three things 1. An assertion concerning the preaching of Christ, and the persons he preached to. 2. The designment and d●scription of the time or age wherein that was, and the particular way of God's dealing with them. 3. The adapting or applying of the example to Christians. The first in these words which I take together, By thee which Spirit he went and preached to the Spirits in Prison, which sometime were disobedient.  
In these words we have a Preacher and his hearers. Of the Preacher we shall find here; 1. His ability. 2. His activity in the use of it. His ability altogether singular and matchless; the very Spring of all abilities, the Spirit of wisdom himself being the coeternal Son of God: That Spirit he preached by, was it by which he raised himself from the dead, and without this Spirit there is no preaching; Now he was as our Apostle calls him, a Preacher of righteousness, but it was the power of this Spirit; for in him did this Spirit Preach. The Son is the wisdom of the Father, his Name is the Word: not only for that by him all things were created, as john hath it, the Son that power, by which, as by the word of his mouth, all things were made, but the Word likewise as revealing him; declaring to us the counsel and will of God, therefore by the same Evangelist, in the same place, called that light that illuminates the World, without which Man called the lesser World, the intellectual World, were as the greater World without the Sun: and all that bring aright the Doctrine of saving wisdom, derive it necessarily from him; all Preachers draw from this Sovereign Preacher, as the Fountain of Divine light, as all the Stars receive their light from the Sun, and by that diffusing amongst them, it is not diminished in the Sun, but only communicated to them, remaining still full and entire in it, as its source: so doth the Spirit flow from Christ in a particular degree unto those he sends forth in his name, and its in them that he preaches by the power and light of his Eternal Spirit.  
Hither then must they all come that would be rightly supplied and enabled for that work. It is impossible to speak duly of him in any measure, but by his Spirit; there must be particular access, and a receiving of instructions from him, and a transfusion of his Spirit into ours. Oh! were it thus with us, how sweet were it to speak of him. To be much in prayer, much dependence on him, and drawing from him would do much more in this, than reading and studying, seeking after arts and Tongues, and Common Knowledge: These not to be despised nor neglected. Reading good, 
Vtilis lectio, utilis eruditio, sed magis unctio necessaria, quip quae sola docet de omnibus. Bern]  and learning good, but above all anointing necessary, that anointing that teacheth all things. And you that are for your own interest be earnest with this Lord, this Fountain of Spirit, to let forth more of it upon his messengers in these times; you would receive back the fruit of it, were ye busy this way, you should find more life and refreshing sweetness in the word of life, how weak and worthless so ever they were that brought it, it should descend as sweet showers upon the Valleys and make them fruitful.  
2. By this Spirit, it's said here, he preached, not only did he so in the Days of his abode on Earth, but in all times both before, and after, never left his Church altogether destitute of saving light, which he dispensed himself, and conveyed by the hands of his Servants therefore it's said, he preached, that this be no excuse for times after he is ascended into Heaven, no nor for times before he descended to the Earth in humane flesh, though he preached not then, nor does now in his flesh, yet by his Spirit he then preached, and still doth, so according to what was chief in him, he was still present with his Church, and preaching in it, and is so to the end of the World. This his infinite Spirit being every where, yet 'tis said here by it he went and preached, signifying the remarkable clearness of his Administration that way, as when he appears eminently in any work of his own, or taking notice of our works, God is said to come down, so to those Cities, Gen. 11. Let us go down. So Exod. 3. 8. Thus here, so clearly did he admonish them by Noah, coming as it were himself on purpose to declare his Mind to them. And this word, I conceive, is the rather used to show what equality there is in this; He came indeed visibly and dwelled amongst Men, when he became flesh, yet before that, he visited by his Spirit, he went by that and preached. And so in after times himself being ascended, and not having come visibly in his flesh to all, but to the Jews only: yet in the preaching of the Apostles to the Gentiles, as the great Apostle says of him, in this expression. Eph. 2. 17. He came and preached to you which were asar off; and this he continues to do in the ministry of his word: and therefore says he, he that despiseth you, despiseth me, etc.  
Were this considered, it could not but procure far more respect to the word and more acceptance of it; Would you think that in his word Christ speaks by his eternal Spirit? yea, he comes, and preaches, addresses himself particularly to you in it, could you slight him thus and turn him off with daily refusals or delays at least? Think it is too long, you have so unworthily used so great a Lord, that brings unto you so great Salvation; that came once in so wonderful a way to work that Salvation for us in his flesh, and is still coming to offer it unto us by his Spirit, does himself preach to us, tells us what he undertook on our behalf, and how he hath performed all; and now nothing rests but that we receive him, and believe on him, and all is ours. But alas! from the most, the return is, that we have here, disobedience.  
Sometimes disobedient.] Two things in the hearers by which they are charactared, their present condition, in the time the Apostle was speaking of them, and this bypast disposition when the Spirit of Christ was preaching to them; this latter went first in time, and was the cause of the other, Therefore of it first.  
If you look to their visible subordinate Preacher a holy Man, and an able and diligent Preacher of righteousness, both in his Doctrine and in the tract of his life, which is the powerfullest preaching, it seems strange that he prevailed so little: But much more, if we look higher, this height. as the Apostle points to us to look to, that Almighty Spirit of Christ that preached to them; and yet they were disobedient. The word is, they were not persuaded, and it signifies both unbelief, and disobedience, and that very fitly: unbelief being in itself the grand disobedience, the mind not yielding to Divine Truth, and so the spring of all disobedience in affection and action. And this root of bitterness, this unbelief is deep ●a●●ened in our natural hearts, and without a change in them, a taking them to pieces they cannot be good; it is as a Tree firm rooted, cannot be plucked up without loosening the ground round about it; and this accursed root brings forth fruit unto death; because the Word is not believed, the threats of the Law, and promises of the Gospel: therefore Men cleave unto their sins, and speak peace unto themselves, while they are under the Curse.  
It may se●m very strange that the Gospel is so fruitless amongst us; yea, that neither word nor rod, both preaching aloud to us the Doctrine of Humiliation and Repentance, yet persuades any Man to return, or so much to turn inward, and question himself, to say, what have I done? But thus it will be, till the Spirit be poured from on high, to open and soften hearts. It is to be desired as much wanting in the Ministry of the Word, but were it there, that would not serve unless it were by a concurrent work within the Heart meeting the Word, and making the impressions of it there, for here we find the Spirit went and preached, and yet the Spirits of the Hearers still unbelieving and disobedient, it's a combined work of this Spirit in the Preacher and Hearers that makes it successful, otherwise it is but shouting in a dead man's ear, there must be something within, as one said in a like case.  
To the Spirits in Prison.] That's now their Posture, and because he speaks of them as in that Posture, he calls them Spirits, for it's their Spirits that are in that Prison. As likewise calls them Spirits, that the Spirit of Christ preached to, because it is indeed that, that the preaching of the Word aims at, it hath to do with the Spirits of Men, is not content to be at their ear with a sound, but works on their Minds and Spirits some way, either to believe and receive, or to be hardened and sealed up to Judgement by it, which is for Rebels: If disobedience follow on the preaching of that word, the prison follows on that disobedience, and that Word which they would not be bound by to obedience, binds them over to that Prison, whence they shall never escape, nor be released for ever.  
Take notice of it, and know that you are warned; you will not receive Salvation, offering, pressing itself upon you. You are every day in that way of disobedience, hastening to this perpetual Imprisonment.  
Consider you now sit and hear this Word, so did these that are here spoken of; they had their time on Earth, and much patience used towards them, and though not to be swept away by a flood of Waters, yet daily carried on by the flood of ●imes, 90 Psal. and mortality: And how soon you shall be on the other side set into Eternity, you know not. I beseech you, be yet wise; harken to the offers yet made you, for in his name, I yet once again make a tender of Jesus Christ, and Salvation in him to all that will let go their sins, to lay hold on him. Oh! do not destroy yourselves: you are in Prison, he proclaims you Liberty. Christ is still following us himself with treaties; Christ proclaims your liberty, and will you not accept of it; 
Clamans dictis, factis, morte, ●ita, descens●, ascensu ●lamans ut redeamus ad eum, Aug.  think though you are pleased with your present Thraldom and Prison, it reserves you (if you come not forth) to this other Prison that shall not please you; these chains of spiritual darkness, in which you are, unless ye be freed, will deliver you up to the chains of everlasting darkness, wherein these hopeless Prisoners are kept to the Judgement of the Great day: But if you will receive Jesus Christ presently, upon that, Life, and Liberty, and Blessedness is made yours. If the Son make you free, ye shall be free indeed.  
When once the long suffering of God waited in the days of Noah.] There are two main continuing wonders in the World, the bounty of God, and disloyalty of Man: and the succession of times is no other, but new additions of these two. One grand example is here set before us, an Ecumenical Example, as large as the whole World: much patience, and yet invincible disobedience. Here two things in the instance. The Lord's general dealing with the World of the Ungodly at that time. 2. His peculiar way with his own chosen; Noah and his Family: He waited patiently for all the rest; but he effectually saved them.  
Obs. 1. The time designed thus, in the days of Noah. Many great and powerful Persons in these days that overtopped Noah (no doubt) in outward respects, as in their stature, the proud Giants, and they begot Children, 
Gen. 6.  mighty men of old, men of renown, as the Text hath it: And yet as themselves perished in the Flood, their Names are drowned. They had their big Thoughts certainly, that their Houses, and their Names should continue, as the Psalmist speaks, Psal. 49. And yet they are sunk in perpetual Oblivion. And Noah's Name, who walked in humble obedience you see in these most precious Records of God's own Book, still looks fresh, and smells sweet, and hath this honour, that the very Age of the World is marked with this Name, to be known by it, in the days of Noah. That which profane ambitious Persons do idolatrously seek after, they are often remarkably disappointed of, would have their names memorable and famous, yet they rot, they are either buried with them, or remembered with disgrace, and rotting above Ground as Carcases un-innterred, and so are the more noisome, as little credit to them to be mentioned, as for Pilate that his name is in the Confession of Faith. But the name and remembrance of the righteous is still sweet and delightful: as the name of Abraham, the Father of the Faithful, and of Isaac, and jacob; their names is embalmed indeed, that they cannot rot, embalmed with God's own Name, [Eternal] that name wrapped about theirs, the God of Abraham, Isaac, and jacob.  
Thus Noah here mentioned, as preferred of God, and so in the Second Epistle, as a Preacher of Righteousness, and Heb. 11. among these worthies whose honour is that they believed; this is only a name, a small thing, not be mentioned in comparison of their other Privileges, and especially of that venerable Life and Glory which they are Heirs to; and indeed it is a thing they regard very little, yet this we see, that even this advantage follows them, and flies from the vain ungodly that hunt and pursue it.  
The Lord's dealing with the wicked in those times before he swept them away by the Deluge, is in these two. 1. Long suffering, and withal clear warning; long suffering, Exod. 34. long forbearing to be angry, as the Hebrew Word is in his Name; which supposes a great provocation, and the continuance of it, and yet patience continuing, and in this appears the goodness of God, considering how hateful sin is to him, and how powerful he is to punish it, were it, if it pleased him, in one moment to cut off all the Ungodly, high and low, throughout the whole World; yet he bears, and forbears to punish. Oh! what a World of sin every day in Nations, in Cities and Villages; yea, in Families that he doth not strike with present Judgement, and not only forbears to punish, but multiplies his common mercies on them, Sun, and Rain, and fruitful Seasons.  
Yea, there is so much of this that it falls under a gross misconstruction, yet he bears that too, 
Eccles. 8.  Because sentence against an evil work is not speedily executed; therefore the hearts of the Sons of Men is fully set in them to do evil. Because there is not so much as a word of it for the time (so the word is) this greatens, and fills the heart of Man, and makes it big to do evil. And not only is the Lord's long suffering mistaken by the Ungodly, but even by his own, that should understand him better, and know the true ●ense of his ways: yet sometimes they are mis●ed in this point, beholding his forbearance of punishing the workers of iniquity, instead of magnifying his patience, they fall very near into questioning his Justice and Providence, Psal. 13. jer. 12. job. 21. etc. Our narrow hasty spirits left to their own measures, take not in these larger views that would satisfy us in the ways of God, and forget the immense largeness of his wise designs, his deep reach from one Age to another, yea, from eternity to eternity; consider not how easily he can right himself in point of Justice, when he will, 
Nemo decoquit huic ●reditori.  that none can make escape from him, how loose soever their guard seem, and how great liberty soever appears in their present condition. 2. That as he can most easily, so he will most seasonably be known in executing Judgement, and that his Justice shall shine the brighter, by all that patience he hath used, by the Sun of Prosperity. 3. We think not how little that time is to him, that seems long to us, to whom a thousand years, are as one day; a long time of the Church's distress, and their Enemy's Triumph, in these seventy years of the Babylonish Captivity, and yet in God's Language a moment, a small moment. However in the closure the Lord always clears himself, he is indeed long suffering and patient, but the impenitent abusers of his patience, pay interest for all the time of their forbearance, in the weight of Judgement when it comes upon them. But thus we see the Lord deals; thus he dealt with the World in the beginning, when all flesh had corrupted their way; yet, sayeth he, their days shall be one hundred and twenty yea●s.  
Let us lea●n to curb and cool our brisk humours, towards even stubborn finners; be grieved at their sin, it's our duty, but think it not strange, nor fret at it, that they continue to abuse the long suffering of God, and yet that he continues ever abused by suffering them; zeal is good, but as it springs from love if it be right, so it's requi●ed by love, and carries the impressions of that love to God, and so a complacency in his way; liking it because it's his, and love to men, so as to be pleased with that waiting for them in possibility at least of their being reclaimed, knowing that however, if they return not, yet the Lord will not lose his own at their hands. Wilt thou, said these two fiery Disciples, that we call for fire, as Elias! Oh! but the Spirit of the Dove rested on him, that told them, they knew not what Spirit they were of; you speak of Elias, and you think you are of his Spirit in this motion: but you mistake yourselves, that comes from another spirit than you imagine, instead of such sudden Justice without you, look inward, and see whence that is; examine and correct within you.  
When you are tempted to take ill that goodness and patience of God to sinners. Consider, 1. Can this be right, to differ from his mind in any thing; is it not our only Wisdom, and ever safe Rule to think as he thinks, and will as he wills? And, I pray you, does he not hate sin more than you do? is not his interest in punishing it deeper than yours? And if you be zealous for his interest, as you pretend, then be so with him, and in his way, for starting from that, sure you are wrong. 2. Consider, did he not wait for thee? what had become of thee, if long suffering had not subserved his purpose, of further mercy of free pardon to thee? and why will thou not always allow that to which thou art so much obliged? wouldst thou have the Bridge cut because thou art so over? Sure thou wilt not own so gross a thought. Therefore esteem thy God still the more thou ●eest of his long suffering to sinners, and learn for him, and with him, to bear and wait.  
But this was not a dumb forbearance, such as may serve for a surprise? but continual teaching, and warning joined with it, as before. We see they wanted not preaching of the choicest kind, he the Son of God by his Eternal Spirit, went and preached to them; it was his Truth in Noah's mouth, and with that we have a continued real Sermon, expressed in this Verse, while the Ark was preparing; that spoke God's mind, and every knock (as the usual Observation is) of the Hammers and Tools used in Building preached to them, threatening aloud designed Judgement, and Exhorting to prevent it; and therefore that word is added, that the long suffering of God waited or expected, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  expected a believing of his Word, and returning from their wickedness, but we see no such thing followed; they took their own Course still, and therefore the Lord took his; they had polluted the Earth with their wickedness, now the Lord would have the cleansing by Repentance, that being denied, it must be another way by flood, and because they and their sins remained one, they would not part with them: therefore was one work made of both, they and their sins as inseparable must be cleansed away together.  
Thus impenitency under much long suffering makes Judgement full and complete. I attest you, hath not the Lord used much forbearance towards us? hath he not patiently spared us? and clearly warned us, and waited long for the Fruit of all? hath any thing been wanting? have not Temporal Mercies been multiplied on us? have not the Spiritual Riches of the Gospel been opened up to us?  
And each of you for yourselves, consider how it's with you after so much long suffering of God, that none of you can deny, he hath used towards you, and so many gracious Invitations with that patience, have they gained your hearts? or do you still remain Servants to sin? still Strangers to him, and formal Worshippers? I beseech you think on it, what will be the issue of that course? Is it a light matter to you to die in your sins, and to have the wrath of God abiding on you, to have refused Christ so often; and that after you have been so often requested to receive Salvation, after the Lord hath followed you with entreaties, hath called to you so often, why will ye die? yet wilfully to perish, and withal to have all these come in and accuse you, and make your burden heavier, would you willingly die in this estate? if not, then think that yet he is waiting, if at length you will return, this one day more of his waiting you have, and of his speaking to you: and some that were here with you the last day are taken away since. Oh! that we were wise and would consider our latter end, tho' there were neither Sword or Pestilence near you, you must die, and for any thing you know, quickly: why wear you out the day of Grace, and those precious Seasons still; as uncertain of Christ, yea, as indiligent after him as you were long ago: as you love your Souls be more serious in their business, this was their undoing; they were all for present things, they eat and drank, 
Luk. 17. 27.  they married in a continued course without ceasing, and without minding their after-estate, they were drowned in these things, and that drowned them in a Flood: Noah did eat and drink, but his main Work was in that time the preparing of the Ark. The necessities of this Life the Children of God are tied to, and forced to bestow some time and pains on them; but the thing that takes up their Hearts, that which the bent of their Souls is set on, is their interest in Jesus Christ; and all your wise designs are but a pleasing madness, till this be chief with you. Others have had as much of God's patience, and as fair opportunity as you, whose Souls and Christ have never met, and now know, that they never shall; they had their time of worldly projects and enjoyment, as you now have, and followed them, as if they had been immortally to abide with them; but they are passed away as a Shadow, and we are posting after them, and within a while shall lie down in the dust. Oh! how happy they whose hearts are not here trading with vanity and gathering vexation, but whose thoughts are on that blessed life above trouble; Certainly they that pass for fools within the World are the only Children of wisdom, that have renounced their lusts and their own wills, have yielded up themselves to Jesus, taken him for their King, and have their minds resting on him as their Salvation.  
While the Ark was a preparing.] Obs. 1. The delay of the Lords determined Judgement on the ungodly, was indeed long-suffering towards them, but here was more in it to Noah, and his Family, the providing for their preservation, and till that was completed for them, the rest were spared. Thus the very forbearance that the ungodly do enjoy, is usually involved with the interest of the godly, something of that readily goes into it, and so it is in a great part for their sakes, that the rest are both spared, and are furnished with common mercies. The Saints are usually the scorn and contempt of others, yet are by that love the Lords carries towards them, the very Arches, Pillars of States, 
[Semen sanctum statumen terr●].  and Kingdoms, and Families where they are, yea of the World; the frame whereby it's mainly continued in regard to them. Isa. 6. 13. But they that are ungrateful to the great Maker and Upholder of it, and regardless of him. What wonder they take no notice of the advantage they receive by the concernment of his Children in the World.  
Here. 1. The Work. 2. The End of it. In the Work, preparing of the Ark, observe. 1. God's appointment. 2. Noah's obedience.  
The power of God was not tied to this, yet his Wisdom choosed it, he that steered the course of this Ark safely all that time, could have preserved those he designed it for, without it; But thus it pleases the Lord usually to mix his wonderfullest deliverances, with some selected means, exercising that way our obedience in their use, yet so as the singular power of his hand in them, whereon faith rests, doth clearly appear, doing by them what in a more natural way they could not possibly effect.  
2. For the obedience of Noah, if we should insist on the difficulties both in this work, and in the way of their preservation by it, it would look the clearer and be found very remarkable; the length of the work, the great pains in providing materials; and consider we the opposition that likely he met with in it from the profane about him, the mightier of them at least, the hatred and continual scoffs of all sorts, it required principles of an invincible resolution to go through with it. What (would they say) means this old dotard to do, whether this monstruous Voyage, and for that it spoke, as no doubt he told them their ruin and his safety, this would incense them so much the more; you look far before you, and what, shall we all perish and you alone escape? But through all the sovereign Command, and gracious promise of his God carried him; regarding their scoffs and threats as little in making the Ark, as he did afterwards the noise of the waters about it, when he was sitting safe within it. This his obedience, having indeed so boisterous winds to encounter, had need of a well fastened root, that it might stand and hold out against them all, and so it had. The Apostle St. Paul tells us that the root of it was, 
Heb. 11.  by Faith being warned, he prepared an Ark; and there's no living, and lasting obedience, but what springs from that root: he believed what the Lord spoke of his determined Judgement on the ungodly World, and from the belief of that arose that holy fear, which is expressly mentioned, as exciting him to this work. And he believed the Word of Promise, that the Lord spoke concerning his preservation by the Ark; and the belief of these two, carried him strongly on to the work, and through it, against all counter blasts and opposition, overcame his own doubtings and the wicked's mockings, still looking to him that was the Master, and Contriver of the Work.  
Till we attain such a fixed view of our God, and firm persuasions of his Truth, and Power, and Goodness, it will never be right with us, there will be nothing but wavering and unsettledness in our Spirits, and in our ways; every little discouragement from within or without, that meets us, will be like to turn us over; we shall not walk in an even course, but still reeling and staggering, till Faith be set whole upon its own basis the proper Foundation of it; not set betwixt two, upon one strong prop and another that's rotten, that's the way to fall off; partly on God, and partly on creature helps and encouragements, or our own strength. Our only safe and happy way is, in humble obedience in his own strength to follow his appointments, without standing and questioning the matter, and to resign the conduct of all to his wisdom and love, to put the rudder of our life into his hand, to steer the course of it as seems him good, resting quietly on his Word of Promise for our safety. Lord whither thou wilt and which way thou wilt, be my guide and it sufficeth.  
This absolute following of God, and trusting him with all, is marked as the true Character of Faith in Abraham, going after God from his Country not knowing, nor not ask, whither he went, secure upon his guide: and so in that other greater point of offering his Son, silenced all disputes about it, by that mighty conclusion of Faith, accounting that he was able to raise him from the dead. Thus here Noah, by Faith prepared the Ark, did not argue and question, how shall this be done, and if it were, how shall I get all the kinds of beasts gathered together to put into it, and how shall it be ended when we are shut in? No, but believed firmly that it should be finished by him, and he saved by it, and he was not disappointed.  
2. The end of this work was the saving of Noah, and his Family from the general Deluge, wherein all the rest perished.  
Here it will be fit to consider the point of the preservation of the Godly in ordinary and common Caties, briefly in these Positions.  
1. It is certain that the Children of God, as they are not exempted from the common universal Calamities, and Evils of this life that befall the rest of Men, so not from any particular kind of them, as it is appointed for them with all others once to die: so we find them not privileged from any kind of disease, or other way of death, not from falling by Sword, or by Pestilence, or in the prenzie of a Fever, or any kind of sudden death: yea, when these or such like are on a Land by way of public Judgement, the godly are not altogether exempt from them, but may fall in them with others; as we find Moses dying in the Wilderness with those he brought out of Egypt. Now though it was for a particular failing in the Wilderness, yet it evinces, that there is in this nothing prejudging their privileges, nor contrary to the love of God towards them, and his Covenant with them.  
2. The Promises made to the Godly of preservation from Common Judgements have their truth, and are made good in many of them so preserved, though they do hold not absolutely and universally, for they are ever to be understood in subordination to their highest good. But when they are preserved they ought to take it as a gracious accomplishment even of these promises to them, which the wicked, many of which do likewise escape, have no right to, but are preserved for after Judgement.  
3. It is certain that the Curse and Sting is out of all those evils, incident to the godly with others in life and death, which makes the main difference though to the eye of the World invisible. And it may be observed that in these Common Judgements of Sword or Pestilence or other epidemic diseases a great part of those that are cut off are most of the wickedest, though the Lord may send of those Arrows to some few of his own to call them home.  
The full and clear distinction of the godly and wicked being reserved for their after Estate in Eternity, it needs not seem strange that in many things it appear not here: one thing above all others most grievous to the Child of God may take away the wonder of other things they suffer in common, that is the remainders of sin in them while they are in the flesh▪ though there is a Spirit in them above it, and contrary to it, which makes the difference: yet sometimes the too much likeness, especially in the prevailings of corruption, doth confuse the matter, not only to others eyes but their own.  
4. Though the great distinction and severing be reserved to that great and solemn day, that shall clear all; yet the Lord is pleased in part more remarkably at sometimes to difference his own from the ungodly, in the execution of temporal Judgements, and to give these as preludes of that final and full Judgement. And this of Noah was one of the most eminent in that kind, being the most general Judgement that ever befell the World: or that shall till the last, and so the liveliest figure of it, it was by water, as the second shall be by fire, it was most congruous that it should resemble in this as the chief point, saving of righteous Noah and his Family from it, prefiguring the eternal Salvation of Believers, as our Apostle teacheth.  
Wherein few, that is, eight persons were saved by water.] This great point of the fewness of those that are saved in the other greater Salvation as in this, I shall not now prosecute; only,  
1. If so few, than the inquiry into ourselves, whither we be of these few, would be more diligent, and followed more home than it is yet with the most of us: we are wary in our trifles, and only in this easily deceived, yea our own deceivers in this great point. Is not this folly far beyond what you usually say of some, penny wise and pound fool, to be wise for a moment and fools for eternity?  
2. You that are indeed seeking the way of life, be not discouraged by your fewness, it hath always been so, you see here how few of the whole World, and is it not better to be of the few in the Ark than of the multitude in the waters? let them fret, as ordinarily they do, to see so few more diligent for Heaven, as no doubt they did of Noah, and this is it that galls them, that any should have higher names and surer hopes this way; what? are none but such as you going to Heaven, think you us all damned? what can we say, but there is a flood of wrath wasting many so, and certainly all that are out of the Ark shall perish in it.  
3. This is that main truth that I would leave with you; look on Jesus Christ as the Ark, of whom this was a figure, and believe it, out of him there is nothing but certain destruction, a deluge of wrath all the World over out of Christ. Oh! it is our life, our only safety to be in him: But these things are not believed. Men think they believe them, and do not. Were it believed that we are under the Sentence of eternal death in our natural estate, and no escape but by removing out of ourselves unto Christ, Oh! what thronging would there be to him, whereas, now he invites and calls, and how few are persuaded to come to him. Noah believes the Lord's word of Judgement against the World, believed his Promise made to him, and prepared an Ark; is it not a high sign of unbelief that there being an Ark of everlasting Salvation ready prepared to our hand, we will not so much as come to it? Will you be persuaded certainly that the Ark Door stands open; his offers are free, do but come and try if he will turn you away; no, he will not, him that comes to me I will in no wise cast out. And as there is such acceptance and sure preservation in him, there is as sure perishing without him, trust on what you, will, be you of a Giants stature as many were of them, to help you to climb up, as they would sure do when the Flood came on, to the highest Mountains and tallest Trees, yet it shall overtake you, make your best of your worldly advantages, or good parts, or civil righteousness, all shall prove poor shifts from the flood of wrath, which rises above all those, and drowns them; only the Ark of our Salvation is safe, think how gladly they would have been within the Ark, when they found Death without it, and now it was too late, how would many that now despise Christ, wish to honour him one Day. Men so long as they thought to be safe on the Earth, would never betake them to the Ark, would think it a Prison, and could Men find Salvation any where else, they would never come to Christ for it: this is, because they know not. But yet be it necessity let that drive thee in, and then being in him thou shalt find reason to love him for himself, besides the Salvation thou hast in him.  
2. You that have fled into him for refuge, wrong him not so far as to question your safety, what though the floods of thy former guiltiness rise high, thine Ark shall still be above them, and the higher they rise the higher he shall rise, shall have the more glory in free justifying and saving thee, though thou find the remaining power of sin still within thee, yet it shall not sink thine Ark; there was in this Ark sin, yet they were saved from the flood; if thou dost believe, that puts thee in Christ, and he will bring thee safe through, without splitting or sinking.  
3. As thou art bound to account thyself safe in him, so to admire that love that set thee there. Noah was a holy Man; but whence was both his holiness and preservation while the World perished▪ but because he found favour, or free grace, as the word is, in the eyes of the Lord. And no doubt he did much contemplate this, being secure within, when the cries of the rest, drowning, were about him; thus think thou, seeing so few saved in this blessed Ark, wherein I am, in comparison of the multitudes that perish in the deluge, whence is this, why I chosen and so many about me left? why, but because it pleased him. But all is straight here, we have no hearts nor no time for ample thoughts of this love, till we be beyond time, then shall we admire, and praise without ceasing, and without wearying.   
Verse 21. 21. The like figure whereunto, even Baptism doth also now save us (not the putting away the filth of the flesh, but the answer of a good Conscience towards God) by the resurrection of jesus Christ. 
AS the Example the Apostle here makes use of, is great and remarkable, so its fit and suitable for the instruction of Christians, this he clears in the particular resemblance of it with the rule of Christianity; Baptism, the like figure, etc.  
In them. 1. The end of Baptism. 2. The proper virtue or efficacy of it for that end. A resemblance in both these to Noah's preservation in the flood.  
Save us.] This is the great common end of all the Ordinances of God, that one high mark they all aim at. And the great and common mistake of them is, that they are not so understood and used; We come and fit a while, and if we can keep awake, give the Word the hearing, but how few of us receive it as the engrafted Word that is able to save our Souls; were it thus taken, what sweetness would be found in it, that most, as hear and read it, are strangers to. How precious would these lines be, if we look●● on them thus, saw them meeting and concentring in Salvation as their end. Thus likewise the Sacraments considered indeed as Seals of this Inheritance, annexed to the great Charter of it, Seals of Salvation; this would powerfully beget a sit appetite for the Lord's Supper, when we are invited to it, and would beget a due esteem of Baptism, would teach you more frequent and fruitful thoughts of your own, and more pious considerations of it when you require it for your Children. A natural eye, looks upon Bread, and Wine, and Water, and the outward difference of their use there, that they are set apart and differenced, as is evident by external circumstances, from their common use, but the main of the difference, where their excellency lies, it sees not, as the eye of faith above that espies Salvation under them; and Oh! what another thing are they to it, than to a formal user of them. We aspire to know the hidden rich things of God, that are wrapped up in his Ordinances. We stick in the shell and superfice of them, and seek no further, that makes them unbeautiful and unsavoury to us, and that use of them turns into an empty custom. Be more earnest with him that hath appointed them, and made this their end to save us, that he would clear up the eye of our Souls, to see them thus under this relation, and see how they ●uit to this their end and tend to it, and seriously 〈◊〉 Salvation in them from his own hand, and we shall find it.  
Save us.] So that this Salvation of Noah and his Family from the Deluge and all outward deliverances and Salvations, but dark shadows of this, let them not be spoke of, these reprivalls and prolong of this present li●e to the deliverance of the Soul from death, the Second death; the stretching of a moment to the concernment of Eternity. How would any of you welcome a full and sure protection from common dangers, if such were to be had, that you should be ascertained of safety from Sword and Pestilence, that what ever others suffered about you, you and your Family should be free; (And they that have escaped a near danger of this kind resting there, as if no more were to be feared, whereas this common favour may be showed to these that are far off from God;) and what though you be not only thus far safe, but, I say, if you were secured for afterwards, which none of you absolutely are, yet when you are put out of danger of Sword and plague, still death remains, and sin and wrath may be remaining with it, and shall it not be all one to die under these in a time of public peace and welfare as if it were now. Ye● something more unhappy by the increase of the heap of sin, and wrath, guiltiness augmented by life prolonged, and more grievous to be pulled away from the World in the middle of peaceable enjoyment, and Everlasting darkness to succeed to that short Sunshine of thy day of ease; happiness of a short date, and misery for ever. What availed it wicked Cham, to outlive the flood to Inherit a Curse after it, to be kept undrowned in the waters, to see himself and his posterity blasted with his Father's Curse. Think seriously, what will be the end of all thy temporary safety and preservation if thou share not in this Salvation, and find not thyself sealed and marked for it, to flatter thyself with a dream of happiness, and walk in the light of a few sparkles, that will soon die out, and then lie down in sorrow, a sad bed that the most have to go to after they have wearied themselves all the day, all their life, being in a chase of Vanity.  
The next thing is, the power and virtue of this means, for its end. That it hath a Power, is clear in that it is so expressly said, it doth save us, which kind of power, is as clear, in the way of it here expressed, not by a natural force of the Element, though adapted and sacramentally used; it only can wash away the silth of the Body, its Physical Efficacy, or power reaches no further: but it is in the hand of the Spirit of God as other Sacraments, and as the Word itself is, to purify the Conscience, and convey Grace, and Salvation to the Soul by the reference it hath to, and union with that which it represents. It saves by answer of a good Conscience unto God, and it affords that, by the Resurrection of jesus from the dead.  
Thus than we have a true Account of the Power of this, and so of other Sacraments, and a discovery of the error of two extremes. (1.) Of those that ascribe too much to them, as if they wrought by a Natural inherent Virtue, and carried Grace in them inseparably. 2. Of those that ascribe too little to them, making them only signs and badges of our Profession, signs they are, but more than signs, merely representing, they are means exhibiting, and seals confirming Grace to the Faithful. But the working of Faith, and the conveying of Christ into the Soul to be received by Faith, is not a thing put into them to do of themselves, but still in the Supreme hand, that appointed them: and he indeed both causes the Souls of his own to receive these his Seals with faith, and makes them effectually to confirm that Faith, which receives them so. They are then in a word neither empty signs to them that believe, nor effectual Causes of Grace to them that believe not.  
The mistake on both sides arises from the inconsideration of the relative Nature of these Seals, and that kind of Union that is betwixt them, and the Grace they represent, which is real, though not Natural or Physical, as they speak. So that, though they do not save all that partake of them, yet they do really and effectually save Believers, for whose Salvation they are means, as the other external Ordinances of God do. Though they have not that Power which is peculiar to the Author of them, yet a Power they have, such as befits their Nature, and by reason of which, they are truly said to Sanctify, and Justify, and so to save, as the Apostle here avers of Baptism.  
Now that which is intended for our help, our carnal minds are ready to turn into a hindrance and disadvantage. The Lord representing invisible things to the eye, and confirming his Promises even by visible seals: we are apt by the grossness of our unspiritual hearts, instead of steping up by that which is earthly to the Divine Spiritual things represented, to stay on the outward Element, and go no further: therefore the Apostle to lead us into the inside of this Seal of Baptism, is very clear in designing the effect and fruit of it. Not (says he) putting away the silth of the flesh, and water, if you look no further can do no more. There is an invisible impurity upon our Nature, chiefly on our invisible Part, our Soul; this washing means the taking away of thate and where it reaches its true effect it doth so purify the Conscience, and makes it good, truly so in the sight of God who is the ●udge of it.  
Consi. 1. ●s a pitiful thing to see the Ignorance of the most professing Christianity, and partaking of the outward Seals of it, and yet knowing not what they mean, know not the spiritual dignity and virtue of them; blind in the Mysteries of the Kingdom, and not so much as sensible of that blindness. And being ignorant of the Nature of these holy things, cannot have a due esteem of them, which arises out of the view of their inward worth and efficacy. A confused fancy of some good in them, and this rising to the other extreme to a superstitious confidence in the simple performance, and participance of them, as if that carried some inseparable Virtue with it, which none could miss of, that are sprinkled with the Waters of Baptism, and share in the Elements of Bread and Wine in the Lord's Supper.  
And what is the utmost Plea of the most for their Title to Heaven, but in these relative and external, things they are Christians; are Baptised; hear the Word, and are admitted to the Lord's Table, not considering how many through all these have gone, and daily are going on in the ways of death, never coming near Jesus Christ, who is the Way, and Truth, and the Life, whom the Word and the Seals of it hold forth to Believers, and they are washed in his Blood, and quickened with his Life, and made like him, and Coheirs of Glory with him.  
2. Even th●y that have some clearer Notion of the Nature and 〈◊〉 of the Seals of Grace, yet are in a practi●● Error▪ that they look not with due diligence into themselves, enquiring after the efficiency of them in their hearts; do not study the Life of Christ, to know more what it is, and then to search into themselves for the Truth, and the growth of that Life within them. Is it not an unbelieving thing for a Christian, (when he is about to appear before the Lord's Table, and so looks something more narrowly within) to find as little Faith, as little Divine Affection, a Heart as unmortified to the World, as cold towards Christ, as before his last Address to the same Table, after the intervening possibly of many Months; in which time had he been careful often to reflect inwards on his Heart, and look back upon that new sealing in his last Participation, he might likely have been more suitable. And truly as there is much guiltiness cleaves to us in this, so readily much more in reference to this other Sacrament that is here the Apostles Subject, Baptism, because but once administered, and that in Infancy, very seldom and slightly considered by many, even real Christians. And so we are at a loss in that Profit and Comfort, that increase of both Holiness and Faith, that the frequent recollecting of it after a Spiritual manner, would no doubt advance us to. And not only neglect to put ourselves upon the thoughts of it in private, but in the frequent opportunities of such thoughts in public; let it pass unregarded, are idle inconsiderate, and so truly guilty beholders, and the more frequent we have them, are the less touched with them; they become common and work not, and the ●lighting of them grows so common with us, as the thing. Yea, when the Engagement is more special and personal, when Parents are to present their Infants to this Ordinance, and then might, and certainly aught to have a more particular and fixed eye upon it, and themselves as being sealed with it, to ask within after the Fruit and Power of it, and to stir up themselves anew to the Actings of Faith, and Ambition after newness of Life, and with earnest prayer for their Children, to be Su●ters for themselves for further evidence of their interest in Christ: yet possibly many are not much in these things at such times; but are more busied to prepare their House for entertaining their Friends, than to prepare their hearts for offering up their Infant unto God to be sealed, and withal to make a new offer of their own hearts to him, to have renewed on them the inward Seal of the Covenant of Grace, the outward Seal whereof they did receive, as it is now to be conferred upon their Infant.  
Did we often look upon the Face of our Souls, the seeing of the many spots we have defiled them with after our washing, it might work us to shame and grief, and would drive us by renewed Application to wash often in that blood which that water figures, which alone can ●etch out the stain of sin; and than it would set us upon renewed Purposes of Purity, to walk more carefully, to avoid the pollutions of the World we walk in, and to purge out the pollutions of the Hearts that we carry about with us, that de●ile us more than all the World besides: It would work an holy disdain o● sin, often to contemplate ourselves as washed in so precious a ●aver; shall I, would the Christian say, considering that I am now cleansed in the precious blood of my Lord Jesus, run again into that puddle where he so graciously took me out and made me clean? Let the Swine wallow in it; he hath made me of his Sheepfold; he hath made me of that excellent order for which all are consecrated, by that washing that partake of it, washed us in his Blood, and made us Kings and Priest's unto God the Father. Am I of these? and shall I debase myself to the 〈◊〉 pleasures of sin? No, I will think myself too good to serve any sinful lust, seeing he hath looked on me, and taken me up and washed and dignified me, I am wholly his, all my study and business shall be to honour and magnify him.  
The Answer of a Good Conscience, etc.] The taking away of Spiritual 〈◊〉 as the true and saving effect of Baptism, the Apostle here expresses by that which is the further result and effect of it. The answer of a good Conscience unto God. For its the washing of that filthiness which makes both the Conscience good, and in making it such, fits it to make answer unto God. A good Conscience in its full Sense, is a pure Conscience, and a peaceable Conscience, and it cannot indeed be peaceably good, unless it be purely good. And although on the other side it may want the present enjoyment of Peace, being p●risied, yet certainly in a purified Conscience there's Title and Right to Peace, it's radically there, even when it appears not. And in due time it shall appear, shall spring forth, ●ud and flourish.  
The purified and good Condition of the whole Soul may well as here it doth, go under the name of the good Conscience, it being so prime a faculty of it, and as the glass of the whole Soul, wherein the estate of it is represented. Therefore Heb. 9 the Efficacy of the Blood of Christ is expressed thus, that it purgeth our Consciences from dead works, which Expression is the s●me thing in respect with that here, the answer of a good Conscience unto God.  
The answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] The ask or questioning of Conscience, which comprises likeways its Answer, for it intends the whole Correspondence of the Conscience w●th God, and with itself as towards God, or in the ●ight of God; and indeed God's questioning it, is by it self, it is his Deputy in the Soul, he makes it pose itself for him, and before him, concerning its own Condition, and so the Answer it gives itself in that posture, as he sitting and hearing it in his Presence, is an Answer made unto him. This questioning and answering (if such a thing were at this time, as it was certainly soon after) yet means not the Questions and Answers used in the Baptism of Persons, who being of years professed their Faith in answering the questions moved, it possibly alludes unto that, and by way of resemblance, expresses the inward Questioning and Answering which is transacted within, betwixt the Soul and itself, and the Soul and God, and so is allusively called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Questioning and Answering, but distinctively specified, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that whereas the other was towards Men, this is unto God.  
1. A good Conscience is a waking speaking Conscience, and the Conscience that questions itself most, of all sorts the best; so that which is dumb or asleep, is not active and frequent in self inquiries, is not a good Conscience. The word is judicial, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interrogation used in Law for the trial and executing of Processes; and this the great business of Conscience, to sit, and examine, and judge within, to hold Courts in the Soul, and it is of continual necessity, that it be so: no vacancy of this Judicature without great damage to the Estate of the Soul; yea, not a day ought to pass without ●a Session of Conscience within; for there are daily disorders arise in the Soul, which if they pass on will grow and gather more, and so breed more difficulty in their trial and redress. Yet men do readily turn from this work as hard and unpleasant, and make many a long vacancy in the year, and protract it from one day to another; in the Morning they must go about their business, and at night they are weary and sleepy, and all the day long one Affair steps in after another, and in case of that failing, some trifling company or other, and so their days pass on, the Soul overgrows with impurities and disorders.  
You know what confusions, and disorders, and evils will abound amongst a rude people, where there is no kind of Court nor Judicature held, thus is it with that unruly rabble, the lusts and passions of our Souls, when there is no discipline nor Judgement within, or where there is but a neglect and intermission of it for a short time. And the most of Souls are in the posture of ruin, their vile affections, as a headstrong tumultuous multitude, that will not suffer a deputed Judge to sit amongst them, cry down their Consciences, and make a continual noise that the voice of it may not be heard, and so force it to desist and leave them to their own ways.  
But you that take this course, know, you are providing the severest Judgement for yourselves by disturbing of Judgement, as when a people rise against an inferior Judge, the Prince or Supreme Magistrate that sent him hearing of it, doth not fail to vindicate his honour and Justice in their exemplary punishment.  
Will you not answer unto Conscience, but when it begins to speak, turn to business, or Company, that you may not hear it? know, that it and you must answer unto God, and when he shall make enquiry, it must report, and report as the truth is, knowing that there is no hiding the matter from him. Lord, there are to my knowledge a World of enormities within the circuit I had to judge, and I would have judged them, but was violented, and interrupted, and was not strong enough to resist the tumultuous power that rose against me. Now the matter comes into thine own hand to judge it thyself; What shall the Soul say in that day, when Conscience shall make such an answer unto God, and it shall come under the severity of his justice for all. Whereas if it had given way to the Conscience to find out and judge and rectify matters, it could have answered concerning its procedure that way, God would accept this as the answer of a Good Conscience, and what he had done, he would not do over again; it is judged, than I acquit, for if we would judge ourselves, (says the Apostle) we should not be judged.  
The questioning or inquiry of Conscience, and so its report or answer unto God, extends to all the affairs of the Soul, all the affections and motions of it, and all the actions, and carriage of the whole Man. The open wickedness of the most testifies against them, that though sprinkled with water in Baptism, yet they are Strangers to the power and Gracious Efficacy of it, not Baptised with the Holy Ghost, and with fire: still their dross and filth remaining to them; and nothing else appearing in their ways, so that their Consciences cannot so much as make a good answer for them unto Men, much less unto God. What shall it answer for them being judged? but that they are Swearers, and Cursers, and Drunkards, or unclean, or that they are slanderers, delighting to pass their hours in descanting on the actions and ways of others, and looking through the miscoloured-glass of their own malice, and pride, that they are neglecters of God, and holy things, lovers of themselves, and their own pleasures more than lovers of God, and have such as these impudence enough to call themselves Christians? and to pretend themselves to be such as are washed, in the blood of Christ? yes they do this. But be ashamed and confounded in yourselves, you that remain in this condition; yea although thou art blameless in Men's Eyes, and possibly in thy own Eyes too, yet thou mayst be filthy still in the sight of God. There is such a Generation, a Multitude of them that is pure in their own Eyes, and yet are not washed from their filthiness. Moral evil persons that are most satisfied with their own estate, or such as have further a form of Godliness, but their lusts not mortified by the power of it; secret pride, and earthliness of Mind, and vain glory, and carnal wisdom still pleasingly entertained within; these are foul Pollutions, filthy and hateful in the sight of God, so that where it is thus, that the heart is peaceably possessed with such guests, there the blood and Spirit of Christ are not yet come, neither can there be this answer of a Good Conscience unto God.  
This answer of a Good Conscience unto God, as likewise its questioning, to enable itself for that answer, is touching two great points that are of chief concern to their Soul, its justification and Sanctification, for Baptism is the Seal of both, and purges the Conscience in both respects, that water as the figure both of the blood and water, the justifying blood of Christ, and the pure water of the sanctifying Spirit of Christ; takes away the condemning guiltiness of sin by the one, and the polluting filthiness by the other.  
Now the Conscience of a real Believer enquiring within, upon right discovery will make this answer unto God, Lord, I have found that there is no standing before thee, for the Soul in itself is overwhelmed with a World of guiltiness, but I find a blood sprinkled upon it, that hath, I am sure, virtue enough to purge it all away, and to present it pure unto thee, and I know that wheresoever thou findest that blood sprinkled, thine anger is quenched and appealed presently upon the sight of it; That hand cannot smite where that blood is before thine eye. And this the Lord does agree to, and authorises the Conscience, upon this account to return back an answer of safety and peace to the Soul.  
So for the other, Lord, I find a living Work of holiness on this Soul, though there is yet corruption there, yet it is as a continual grief and vexation, it's an implacable hatred, there is no peace betwixt them, but continual enmity, and hostility, and if I cannot say much of the high degrees of Grace, and faith in Christ, and love to him, and heavenliness of Mind, yet I may say, there is a beginning of those; at least this I most confidently affirm, that there are real and earnest desires of the Soul in these things.  
It would know and conform to thy will, and be delivered from itself, and its own will, and though it were to the highest displeasure of all the World, it would gladly walk in all well pleasing unto thee.  
And he that sees the truth of these things, knowing it to be thus, owns it as his own work, and engages himself to advance it on, and bring it to perfection.  
This is a taste of that intercourse the purified Conscience hath with God, as the saving fruit of Baptism.  
And all this it doth, not of itself, but by virtue of the resurrection of Jesus Christ, which refers both to the utmost effect, Salvation; and the nearer effect as a means and pledge of that, the purging of the Conscience.  
By this, his Death and the effusion of his Blood in his sufferings, are not excluded; but are included in it: His Resurrection being the evidence of all that work of Expiation, both completed and accepted; full Payment made by our Surety, and so he set free, and his Freedom the Cause and the Assurance of ours. Therefore the Apostle St. Paul expresses it so, That he died for our sins, and rose for our righteousness, and our Apostle shows us the worth of our living hope in this same resurrection, Chap. 1. v. 3. Blessed be the God and Father of our Lord jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the Resurrection of jesus Christ from the dead.  
Now that Baptism doth apply and seal to the Believer his Interest in the death and resurrection of Christ, the Apostle St. Paul teaches to the full, Rom. 8. 3. The dipping into the waters, our dying with him; and the return thence, our rising with him.  
The last thing is, the resemblance of Baptism in these things, with the saving of Noah in the Flood, and it holds in that we spoke last of, for he seemed to have rather entered into a Grave as dead than into a safeguard of Life, in going into the Ark, yet there being buried, he rose again, as it were, in his coming forth to begin a new World. The Waters of the Flood drowned the Ungodly, as a heap of filthiness washed them away, they and their sin together as one, being inseparable; and upon the same Waters, the Ark floating preserved Noah. Thus the Waters of Baptism are intended as a deludge to drown Sin, and to save the Believer, that by Faith is separated both from the World and from his Sin; so it sinks, and he is saved.  
And there is further, one thing specified by the Apostle, wherein though it be a little hard, yet chiefly intends the parallel. The fewness of these that are saved by both, for though many are sprinkled with the Elemental Water of Baptism, yet few, so as to attain by it the Answer of a good Conscience towards God, and to live by participance of the Resurrection and Life of Christ.  
Thou that seest the World perishing in a deluge of Wrath, and art now most thoughtful for this, how thou shalt escape it, fly into Christ, as thy safety, and rest secure there; thou shalt find life in his death, and that life further ascertained to you in his rising again: so full and clear a Title to Life in these two, that thou canst challenge all Adversaries upon this very Ground as unconquerable, whilst thou standest on it, and speak thy challenge in the Apostles stile, It is God that justifieth, who shall condemn? But how know you that he justifies? it is Christ that died, yea, rather that is risen, who sitteth at the right hand of God, who also maketh intercession for us, It alludes to that place, Isa. 50. where Christ speaks of himself, but in the name of all that adhere to him; he is near that justifies me, who is he that will contend with me: so that what Christ speaks there, the Apostle with good reason imparts to each Believer as in him. If no more to be laid to Christ's charge, being now acquitted, as is clear by his rising again, then neither to thine, who art clothed with him, and one with him.  
This the grand Answer of a good Conscience, and in point of justifying them before God, no answer but this: What have any to say to thee, thy debt is paid by him that undertook it, he is free? answer all accusations with this, Christ is risen.  
And then for the mortifying of sin, and strengthing of thy Graces, look daily on that death and resurrection; study them, set thine eye upon them, till thy Heart take in the Impression of them by much Spiritual and affectionate looking on them, beholding the Glory of thy Lord Christ, then be transformed unto it, 2 Cor. 3. It is not only a moral Pattern or Copy, but an effectual Cause of thy sanctification, having real influence into thy Soul; dead with him, and again alive with him. Oh Happiness and Dignity unspeakable, to have this Life known and cleared to your Souls! If it were, how would it make you live above the World, and all the vain hopes and fears of this wretched Life, and the fears of Death itself, yea, it would make it most lovely to them, that is the most affrightful Visage to the World.  
It is the Apostles Maxim, that the carnal mind is enmity against God, as it is universally true of every carnal mind, so of all the motions and thoughts of it, even where it seems to agree with God, yet it's still contrary, if it acknowledge and conform to his Ordinances, yet even in so doing, it's in direct opposite terms to him, particularly in this, that which he esteems most in them, the carnal mind makes least account of. He chiefly eyes and values the inside, the Natural Man dwells and rests in the shell and superfice of them. God according to his Spiritual Nature looks most on the more Spiritual part of his worship and Worshippers. The carnal mind's in this, just like itself altogether for the sensible external part, and cannot look beyond it. Therefore the Apostle here having taken occasion to speak of Baptism by terms of Parallel, and resemblance with the Flood, is express in correcting this mistake. It is not (says he) in putting away the filth of the flesh, but the answer of a good conscience.  
Were it possible to persuade you, I would recommend one thing to you, learn to look on the Ordinances of God suitably to their Natures, spiritually, and inquire after the spiritual effect and working of them upon your Consciences. We would willingly have all Religion reduced to outwards; this is ou● natural choice, and would pay all in this coin, as cheaper and easier by far, and would compound for the Spiritual part, rather to add and give more external performance and ceremony. Hence the natural complacency of Popery, which is all for this service of the flesh and body-services, and to those prescribed of God, all deal so liberally with him in that kind, as to add more, and frame new Devices and Rites; what you will in this kind, Sprinklings, and Washing●, and Anointings, and Incense; but whither all this? is it not a gross mistake of God to think him thus pleased, or is it not a direct affront, knowing that he is not pleased with these, but desires another thing; to thrust that upon him that he cares not for, and refuse him what he calls for, that single humble heart worship and walking with him, that purity of Spirit and Conscience that he only prizes, and no outward-service, but for these as they tend to this end and do attain it? Give me, says, he nothing if you give not this. Oh! saith the carnal Mind, any thing but this thou shalt have; as many washings and offer as thou wilt, thousands of Rams, and ten thousand Rivers of Oil; yea, rather than fail, let the Fruit of my Body go for the Sin of my Soul. Thus we; will the outward use of Word and Sacraments do it, than all shall be well; baptised we are, and shall I hear much and communicate of●en, if I can reach it, shall I ●e exact in po●nt of Family Worship, shall I pray in secret, all this I do, or at least I now promise. Ay, but when all that is done, there is yet one thing may be wanting, and if it be so, all that amounts to nothing; is thy Conscience purged and made good by all these, or art thou s●●king and aiming at this, by the use of all means, then certainly thou shalt ●ind life in them? But does thy heart still remain uncleansed from the old ways, not purified from the Pollutions of the World? do thy beloved sins still lodge with thee, and keep possession of thy heart, than art thou still a stranger to Christ, and an enemy to God, the word and seals of Life are dead to thee, and thou still dead in the use of them all. Know you not, that many have made shipwreck upon the very rock of Salvation; that many which were baptised as well as you, and as constant attendants on all the Worship and Ordinances of God as you, yet remained without Christ, and died in their sins, and are now past recovery. Oh! that you would be warned; there are still multitudes running headlong that same course tending to destruction through the midst of all the means of Salvation; the saddest way of all to it, through Word and Sacraments, and all heavenly Ordinances to be walking hellwards. Christians, and yet no Christians, baptised and yet unbaptised; as the Prophet takes in the profane multitude of God's own People with the Nations, Jer. 9 26. Egypt, and judah, and Edom; all these Nations are uncircumcised, and the worst came last, and all the House of Israel are uncircumcised in the Heart. Thus, thus the most of us unbaptised in the heart, and as this is the way of personal destruction, so it is that, as the Prophet there declares, that brings upon the Church so many public Judgements; and as the Apostle tells, that for the abuse of the Lord's Table, many were sick and many slept. Certainly our abuse of the holy things of God, and want of their proper Spiritual Fruits, are amongst the prime sins of this Land, 〈◊〉 which so many 〈◊〉 have fallen in the Fields by the Sword, and in the Streets by Pestilence, and more likely yet to fall, if we thus continue to provoke the Lord to his Face; for it is the most avowed direct affront to profane his holy things; and thus we do while we answer not their proper end, and are not inwardly sanctified by them, we have no other Word, nor other Sacraments to recommend to you, than these that you have used so long to no purpose; only we would call you from the dead forms, to seek the living power of them, that you perish not.  
You think the renouncing of Baptism a horrible Word, and that we would speak only so of witches, yet it is a common guiltiness that cleaves to all, who renounce not the filthy lusts, and the self will of their own hearts: for Baptism carries in it a renouncing of these, and so the cleaving unto these is a renouncing of it: Oh! we all were sealed for God: in Baptism, who lives so? few that have the Impression of it on the Conscience, and the expression of it in the walk and fruit of their life. We do not, as clean washed persons, abhor and fly all pollutions, all fellowship with the unfruitful works of darkness.  
We have been a long time hearers of the Gospel, whereof Baptism is the seal, and most of us, often at the Lord's Table. What hath all this done upon us; ask within, are your hearts changed? is there a new Creation there? where is that spiritual mindedness? are your hearts dead to the World and 〈◊〉 and alive to God, your Consciences purged from dead works?  
What mean you, is not this the end of all the ordinances, to make all clean, and to renew and make good the Conscience, to bring the Soul and your Lord into a happy amity and a good correspondence, that it may not only be in speaking terms, but often speak and converse with him, may have liberty of answering and demanding, as this Word hath both. That it may speak the language of faith and humble obedience unto God, and he may speak the language of peace to it, and both, the language of the Lord each to other.  
That Conscience alone is good, that is much busied in this work, in demanding, and answering: that speaks much with itself, and with God; this is both the sign that it is good and the means to make it better. That Soul will (doubtless) be very wary in its walk, that takes daily account of itself, and renders up that account unto God; it will not live by guess, but readily examine each step before hand, because it is resolved to examine all after, will consider well what it should do, because it means to ask over again what it hath done, and not only to answer itself, but to make a faithful report of all unto God, to lay all before him, continually upon trial made, tell him what is in any measure well done, as his own work, and bless him for that: and tell him too all the slips and miscarriages of the day, as our own, complaining of ourselves in his presence, and still entreating free pardon, and more wisdom to walk more holily and exactly; and gaining even by our failings more humility and more watchfulness.  
If you would have your Consciences answer well, they must inquire and question much, both before hand, whether is this, I purpose and go about, agreeable to my Lord's will? will it please him? ask that more, and regard that more, than this that the most f●llow, will it please or profit myself, fits that my own humour. And not only the bulk and substance of thy way and actions, but the manner of them, how thy heart is set; s● think it not enough to go to Church, or to pray, but take heed how yea hear, consider how pure he is, and how piercing his eye whom thou servest.  
Then after again, think it not enough, I was praying, or hearing, or reading, it was a good work, what need I question it further. No, but be still reflecting and ask how it was done, how have I ●heard, how have I prayed? was my heart humbled by the discoveries of sin, from the Word? was it refreshed with the promises of grace, did it lie level under the word to receive the stamp of it, was it in prayer set and kept in a holy bend towards God? did it breath forth real and earnest desires into his ear, or was it remiss and roving and dead in the service? So in my Society with others, in such and such Company, what was my time, and how did I follow it, did I seek to honour my Lord, and to edify my Brethren by my carriage and speeches, or did the time run out in trifling vain discourse? when alone, what's the carriage and walk of my heart, where it hath most liberty to move its own pace, is it delighted in converse with God? are the thoughts of heavenly things frequent, and sweet to it, or does it run after the earth and the delights of it, spinning out itself in impertinent vain Contrivances?  
The neglect of such inquiries is that, which entertains and increases the impurity of the Soul, so that Men are afraid to look into themselves, and to look up to God. But Oh! what a foolish course is this to shift off that which cannot be avoided; in the end answer must be made to that allseeing Judge, with whom we have to do, and to whom we owe our accounts.  
And truly it would be seriously considered what make● this good Conscience, that makes an acceptable answer unto God That appears by the opposition, not the putting away the filth of the flesh, than it is the putting away of Soul filthiness; so than its the renewing and purifying of the Conscience that makes it good, pure and peaceable. In the purifying it may be troubled, which is but the stirring in cleansing of it, which makes more quiet in the end, as Physic, or the lancing of a sore, and after it is in some measure cleansed, it may have fits of trouble, which yet still add further purity and further peace: so there is no hazard in that work; but all the misery is, a dead security of the Conscience remaining filthy, and yet unstirred, or after some stirring or pricking, as a wound, not thoroughly cured, skinned over, which will but breed more vexation in the end, it will fester and grow more difficult to be cured, and if it be cured it must be by deeper cutting and more pain, than if at first it had endured a thorough search.  
O My Brethren! take heed of sleeping unto death, carnal ●ase; resolve to take no rest, till you be in the Element and place of Soul rest, where solid rest indeed is, rest not till you be with Christ, though all the World should offer their best, turn them by with disdain, if they will not be turned by, throw them down, and go over them and upon them; you have no rest to give me, nor will I take any at your hands, nor from no creature; no rest for me till I be under his shadow, who endured so much trouble to purchase my rest, and having found him may sit down quiet and satisfied, and when the World makes boast of their highest contents, I will 〈◊〉 them all with this own Word, my beloved is mine, and I am his.  
Towards God.] The Conscience of 〈◊〉 is never right at peace in itself, till it be rightly persuaded of peace with God, which while it remains filthy it cannot be: for he is holy, and iniquity cannot dwell with him; what Communion betwixt light and darkness; so than the Conscience must be cleansed ere it can look upon God with assurance and peace. This cleansing is sacramentally performed by Baptism, effectually by the Spirit of Christ, and the blood of Christ; and he lives to impart both. Therefore here is mentioned his resurrection from the dead, as that, by virtue whereof we are assured of this purging and peace. Then can it in some measure with confidence answer, Lord, though polluted by former sins, and by sin still dwelling in me, yet thou seest that my desires are daily more like my Christ; I would have more love and zeal for thee, more hatred of sin, that can answer with St. Peter, that was posed, lovest thou me? Lord I appeal to thine own eye, who seest my heart, Lord thou knowest that I love thee, at least I desire to love thee, and to desire thee and that is love. Willingly would I do thee more suitable service, and honour thy name more, and do desire more Grace for this, that thou mayst have more Glory, and entreat the light of thy Countenance for this end, that by seeing it my heart may be more weaned from the World, and knit unto thyself, thus it answers touching its inward frame, and the work of holiness by the Spirit of holiness dwelling in it: But to answer Justice touching the point of guilt, it flies to the blood, fetches all its answer thence, turns over the matter upon it, and answers for it; for it doth speak, and speaks better things than the blood of Abel, speaks full payment of all that can be exacted from the sinner, and that's a sufficient answer.  
The Conscience is then in this point once made speechless, driven to a nonplus in itself, hath from itself no answer to make, then turns about to Christ, and finds what to say. Lord there is indeed in me nothing but guiltiness, I have deserved death, but I have fled into the City of refuge, thou hast appointed, there I resolve to abide, to live and die there, if Justice pursue me it shall send me there, I take sanctuary in Jesus, my arrest laid upon me will light upon him, and he hath wherewithal to answer it.  
He can straightway declare, he hath paid all, and can make it good; hath the acquittance to show, yea, his own liberty is a real sign of it, he was in Prison, and is let free, which tells all is satisfied. Therefore the answer here rises out of the resurrection of jesus Christ.  
And in this very thing lies our peace, and way, and all our happiness; Oh! its worth your time, and pains to try your interest in this, it is the only thing worthy your highest diligence. But the most are out of their wits, running like a number of distracted Persons and still in a deal of business, but to what end they know not. You are unwilling to be deceived in those things that at their best and surest, do but deceive you when all is done: But content to be deceived in that your great concernment. You are your own deceivers in it; gladly gulled with shadows of faith, and repentance, false touches of sorrow, and and false of Joy: and are not careful to have your Souls really unbottomed from themselves, and built upon Christ, to have him your treasure, your righteousness, your all, and to have him your answer unto God your Father: But if you will yet be advised, let go all, to lay hold on him; lay your Souls on him and leave him not, he is a tried Foundation Stone, and he that trusts on him shall not be confounded.   
Verse 22. 22. Who is gone into Heaven, and is on the right hand of God, Angels, and Authorities, and Powers being made subject to him. 
THIS is added on purpose to show us further what he is, how high and glorious a Saviour we have.  
Here four points or steps of the Exaltment of Christ. 1. Resurrection from the Dead. 2. Ascension into Heaven. 3. Sitting at the right Hand of God. 4. In that Posture, his Royal Authority over the Angels. The particulars clear in themselves. Of the sitting at the right Hand of God, you are not ignorant that it is a borrowed Expression drawn from Earth to Heaven, to bring down some Notion of Heaven to us, to signify to us in our Language, suitably to our Customs, the Supreme Dignity of Jesus Christ, God and Man, the Mediator of the New Covenant, his matchless nearness unto his Father, and the Sovereignty given him over Heaven and Earth. And that of the subjection of Angels, is but a more particular specifying of that his Dignity and Power; as enthroned at the Father's right Hand; they being the most elevated and glorious Creatures; so his Authority over all the World employed in that subjection of the highest and noblest part of it: His Victory and Triumph over the Angels of Darkness is an evidence of his Invincible Power and Greatness, and matter of Comfort to his Saints, but this here is his Supremacy over the glorious Elect Angels.  
That there is amongst them Priority we find, that there is a comely order in their differences cannot be doubted: but to marshal their Degrees and Stations above, is a point, not only of vain fruitless Curiosity, but of presumptuous intrusion, whether these are names of their different particular Dignities, or only different names of their general Excellency and Power, as I think it cannot be certainly well determined, so it imports us not to determine; only this we know, and are particularly taught from this place, that whatsoever is their common Dignity both in names and differences, they are all subject to our glorious Head, Christ.  
What Confirmation they have in their Estate by him (though piously asserted by Divines) is not so infallibly clear from the alleged Scriptures, which may bear another sense: But this is certain, that he is their King, and they acknowledge him so, and do incessantly admire and adore him; they rejoice in his glory, and in the glory and happiness of Mankind through him, they yield him most cheerful obedience, and serve him readily in the good of his Church, and each particular Believer, as he deputes and employs them.  
Which is the thing here intended, having in it these two. (1) His Dignity above them. 2. His Authority over them. (1.) Dignity, that even that Nature, which he stooped below them to take on, he hath carried up and raised it above them, the very Earth, the flesh of Man exalted in his Person above all those heavenly Spirits, who are of so excellent and pure a Being in their Nature, and from the beginning of the World clothed with so transcendent Glory; that a parcel of Clay is made so bright, and set so high to outshine these bright flaming Spirits, these Stars of the Morning, that flesh being united to the Fountain of Light, the blessed Deity in the Person of the Son.  
In coming to fetch and put on this Garment he made himself lower than the Angels; but carrying it with him at his return to his eternal Throne, and sitting down with it there, it is high above them, as the Apostle teaches excellently and amply, Heb. 1. 2. To which of them, said he, sit on my right Hand.  
This they look upon with perpetual Wonder, but not with envy nor repining, no, amongst all their eyes, no such eye to be found; yea, they rejoice in the infinite Wisdom of God in this Design, and his infinite Love to poor lost Mankind; its wonderful indeed to to see him filling the room of their fallen Brethren, with new guests from Earth; yea, such as are born Heirs of Hell; not only thus sinful Man raised to a participance of Glory with them who are spotless, sinless Spirits, but their flesh in their Redeemer dignified with a Glory so far beyond them. This is that Mystery they are intent in looking and prying into, and cannot, nor never shall see the bottom of it, for it hath none.  
2. Jesus Christ is not only exalted above the Angels in absolute Dignity, but in relative Authority over them, he is made Captain over those Heavenly Bands, they are all under his Command, for all Services wherein it pleases him to employ them; and the great Employment he hath, is the attending on his Church, and particular Elect Ones; are they not all ministering Spirits sent forth, etc. They are the Servants of Christ, and in him, and at his appointment the Servants of every Believer, and are many ways serviceable and useful for their good, which truly we do not duly consider. There is no danger of overvaluing them, and inclining to Worship them upon this Consideration, yea, if we take it right, it will rather take off from that. The Angel judged his Argument strong enough to St. john against that, that he was but his fellow Servant: but this is more, that they are Servants to us, although not therefore inferior, it being a honorary service, yet certainly inferior to our Head, and so to his mystical body, taken in that Nation as a part of him.  
Obs. 1. The height of this our Saviour's Glory will appear the more, if we reflect on the descent by which he ascended to it; Oh! how low did we bring down so high a Majesty into the pit wherein we had fallen by climbing to be higher than he had set us; it was high by reason we fell so low, and yet he against whom it was committed came down to help us up again, and to take hold of us, took us on; so the Word is, Heb. 2. he took not hold of the Angels; let them go, hath left them to die for ever: But he took hold of the Seed of Abraham, and took on him indeed their flesh dwelling amongst us, and in a mean part; emptied himself and became of no repute, and further after he descended into the Earth, and into our flesh, in it he became obedient to death upon the Cross, and descended into the Grave. And by these steps was walking towards that Glory wherein now he is, Phil. 1. he abased himself wherefore says the Apostle, God hath highly exalted him, so he himself, Luk. 24. Ought not Christ first to suffer these things, and so enter into his Glory. Now this indeed it is pertinent to consider, and the Apostle is here upon point of suffering, that's his theme, and therefore he is so particular in the ascending of Christ to his Glory; who of those that would come thither will refuse to follow him in the way where he led 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leader of our Faith, Heb. 12. and who of those that follow him, will not love and delight to follow him through any way, the lowest and darkest; its excellent and safe, and then it ends you see where.  
2. Think not strange of the Lord's method with his Church, bringing her to so low and desperate a Posture many times; can she be in a more seeming desperate condition than was her head, not only in ignominous sufferings, but dead and laid in the Grave, and the Stone rolled to it and sealed, and made all sure, and yet arose and ascended, and now sits in Glory, and shall sit till all his Enemies become his Footstool; do not fear for him, that they shall overtop, yea, or be able to reach him, who is exalted higher than the Heavens; be not afraid neither for his Church, which is his Body, and if his Head be safe and live, cannot but partake of safety and life with him; though she were to sight dead and laid in the Grave, 
Isa. 26. 19  yet shall she rise thence and be more glorious than before, and still the lower brought in distress, shall rise the higher in the day of deliverance.  
Thus in his dealing with a Soul, observe the Lord's method; think it not strange, that he brings a Soul low, very low, which he means to comfort and exalt very high in Grace and Glory; leads it by Hell-gates to Heaven, that it be at that point, my God, my God why hast thou forsaken me; was not the Head put to use that Word, and so to speak it, as the Head speaks for the Body, seasoning it for his Members, and sweetening that bitter cup by his own drinking of it. Oh! what a hard condition may a soul be brought unto, and put to think, can he love me, and intent mercy for me? that leaves me to this: And yet in all, the Lord preparing it thus for comfort and blessedness.  
3. Turn your thoughts more frequently to this Excellent Subject, the glorious high Estate of our great high Priest. The Angels admire this Mystery, and we flight it, they rejoice in it, and we whom it certainly more nearly concerns, are not moved with it, do not draw that comfort and that instruction from it which it would plentifully afford, if it were drawn. It comforts us against all troubles and fears, is he not on high who hath undertaken for us? doth any thing befall us but it is passed first in Heaven, and shall any thing pass there to our prejudice or damage, he ●its there and is upon the Counsel of all, who hath loved us, and given himself for us: yea, who, as he descended thence for us, did likewise ascend thither again for us, hath made our Inheritance, he purchased, there sure to us, taking Possession for us, and in our name, since he is there, not only as the Son of God, but as our Surety, and as our Head, and so the Believer may think himself even already possessed of this Right, in as much as his Christ is there. The Saints are glorified already in their head, where he reigns. Where he reigns, there I believe myself to reign, 
Vbi caput meum regnat ibi me regnare credo.  says Aug. And consider in all thy straits and troubles outward and inward, they are not hid from him, he knows them and feels them, a compassionate high Priest, hath a gracious sense of thy frailties, and griefs, and fears, and tentation; and will not suffer thee to be surcharged, is still presenting thy Estate to the Father, and using that interest and power he hath in his affection for thy good. And what wouldst thou more? art thou one whose heart desires to rest upon him and cleave to him? thou art knit so to him, that his resurrection and glory secures thee thine; his life and thine are not two, but one life, as that of the Head and Members, and if he could not be overcome of death, thou canst not neither. Oh! that sweet word, Because I live, you shall live also.  
Let thy thoughts and carriage be moulded in this contemplation rightly, ever to look on thy exalted head, consider his glory: see not only thy Nature raised in him above the Angels: but thy person interested by Faith in that his Glory; and then think thyself too good to serve any base lust, look down on Sin and the World with a holy disdain, being united to him who is so exalted and so glorious. And let not thy mind creep here, engage not thy Heart to any thing that Time and this Earth can afford; Oh! why are we so little there where there is such a spring of delightful and high thoughts for us. If ye be risen with Christ, seek those things which are above where he sits: what mean you, are ye such as will let go you interest in this once crucified and now glorified Jesus? if not, why are ye not more like it? why does it not possess your hearts more? aught it not to be thus? should not our hearts be where our Treasure, where our blessed Head is? Oh! how unreasonable, how unfriendly is it, how much may we be ashamed to have room for earnest thoughts, or desires, or delights, about any thing beside him?  
Were this, by these that have right in it, much wrought upon the heart, would there be found in them any engagement to the poor things that are passing away? would death be a terrible word? yea, would it not be one of the sweetest, most rejoicing thoughts to solace and ease the heart, under all pressures to look forward to that day of Liberty? This infectious Disease may keep possession all the Winter and grow hot with the year again: do not flatter yourselves an● think its past, you have yet remembering strokes to keep it in your eye. But however, shall we abide still her●● or is there any thing duly weighed, why we should desire it? well if ye would be untied beforehand, and so feel it less, this is the only way, look up to him, who draws up all hearts that do indeed behold him; then, I say, thy heart shall be removed beforehand, and the rest is easy and sweet when that's done all is gained. And consider how he desires the completing of our union? Shall it be his begging and earnest desire, and shall it not be ours too, that where he is there we may be also, with patient submission, yet striving by desires and suits, looking out for our release from this Body of Sin and death.   
The End of the Third Chapter.   

1 Ep. St. Peter Chap. IU.  

Ver. 1.  Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh, hath ceased from sin. 
THE main of a Christians duty lies in these two, patience in suffering, and avoidance of sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they have a natural influence each into the other; although affliction simply doth not, yet affliction sweetly and humbly carried doth purify and disengage the heart from sin, weans it from the world and the common ways of it. And again, holy and exact walking keeps the Soul in a sound healthful temper, and so enables it to patient suffering, to bear things more easily; as a strong body endures fatigue, heat, and cold, and hardship with ease, a small part whereof would surcharge a sickly constitution. The conscience of Sin, and careless unholy courses, do wonderfully weaken a Soul and distemper it: so that it is not able to endure much, every little thing disturbs it. Therefore the Apostle hath reason, as to insist on these two points so much in this Epistle, so to interweave so often the one with the other, pressing jointly throughout, the cheerful bearing of all kind of afflictions. and the careful forbearing all kind of Sin; and out of the one discourse slides into the other: so here.  
And as the things agree in their nature, so in their great Pattern and Principle, jesus Christ, and the Apostle still draws both from thence, that of Patience, ch. 3. ver. 18. that of Holiness here, Forasmuch then as Christ hath suffered for us, etc.  
The chief study of a Christian, and the very thing that makes him to be a Christian, is conformity with Christ. 
[Summa religionis imitari quem colis.] Pyth.  This is the Sum of Religion (said that wise Heathen) to be like him whom thou worshippest. But the example being in itself too sublime, is brought down to our view in Christ, the brightness of God veiled, and veiled in our own flesh, that we may look on it. The inaccessible Light of the Deity is so attempered in the humanity of Christ, that we may read our Lesson by it in him, and may direct our walk by it, and that truly is our only way; nothing but wand'ring and perishing in all other ways, darkness and misery out of him, but he that follows me, says he, shall not walk in darkness. And therefore is he set before us in the Gospel in so clear und lively colours, that we may make this our whole endeavour to be like him.  
Consider here, 1. The high engagement to this conformity. 2. The nature of it. 3. The actual improvement of it. The engagement lies in this, that he suffered for us. Of this before, only in reference to this, had he come down, as some have misimagined it, only to set us this perfect way of obedience, and give us an example of it in our own nature: this had been very much, that the Son of God would descend to teach wretched man, and the great King to descend into man, and dwell in a Tabernacle of Clay, to set up a School in it, for such ignorant accursed creatures, and did in his own person act the hardest lessons, both in doing and suffering to lead us in both. But the matter goes yet higher than this. Oh! how much higher hath he suffered, not simply as our rule, but as our Surety, and in our stead. He suffered for us in the flesh. We the more obliged to make his suffering our example, because it was to us more than an example, it was our ransom.  
This makes the conformity reasonable in a double respect 1. It is due that we follow him, who led thus as the Captain of our Salvation, that we follow in suffering, and in doing, seeing both were so for us; its strange how some Armies have addicted themselves to their head, to be at his call night and day, in Summer and Winter, to refuse no travel or endurance of hardship for him, and all only to pleasure him, and serve his inclination and ambition, as Caesar's trained bands especially the eldest of them, a wonder what they endured in countermarches and tracing from one Country to another: But besides that, our Lord and Leader is so great and excellent, and so well deserves following for his own worth; this lays upon us an obligation beyond all conceiving, that he first suffered for us, that he endured such hatred of Men, and such wrath of God the Father, and went through death, so vile a death, to procure our life: what can be too bitter to endure? or too sweet to forsake to follow him? Were this duly considered would we cleave to our lusts, or to our ease, would we not through fire and water, yea through death itself, yea were it through many deaths to go after him?  
2. Consider as its due, so it is made easy by that his suffering for us; our burden that pressed us to hell, taken off, is not all as nothing that is left to suffer or do? our Chains that bounds us over to eternal Death being knocked off, shall we not walk? shall we not run in his ways? Oh! think what that Burden and Yoke was he hath eased us of, how heavy, how unsufferable it was, and then we shall think what he so truly says, that all he lays on, is sweet, his yoke easy, and his burden light. Oh! the happy change, rescued from the vilest slavery, and called to conformity and Fellowship with the Son of God.  
2. The Nature of this Conformity (to show the nearness of it) is expressed in the very same terms as in the pattern, it is not a remote resemblance, but the same thing, even suffering in the flesh. But that we may take it right, what suffering is here meant, it is plainly this, ceasing from sin; so suffering in the flesh here, is not the enduring of afflictions, which is a part of a Christians Conformity with his head, Christ, Rom. 8. But this is a more inward and spiritual suffering, it is the suffering and the dying of our Corruption, the taking away the life of sin by the death of Christ, and that death of his sinless flesh works in the Believer the death of sinful flesh, that is the Corruption of his Nature, which is so usually in Scripture called flesh. Sin makes Man base, drowns him in flesh, and the lusts of it, makes the very Soul become gross and earthly, turns it as it were to flesh: so the Apostle calls the very Mind that is unrenewed, a carnal mind. Rom. 8. And what doth the mind of a Natural Man hunt after and run out into, from one day and year to another; is it not on things of this base World and the concernment of his flesh? 
Corporis negotium.  What would he have, but be accommodated to eat, and drink, and dress, and live at ease; he minds earthly things, savours and relishes them and cares for them; examine the most of your pains, and time, and your strongest desires, and most serious thoughts, if they go not this way to raise yourselves and yours in your Worldly condition: yea the highest projects of the greatest natural Spirits are but earth still, in respect of things truly spiritual; all their State Designs go not beyond this poor life that perishes in the flesh, and is daily perishing, even while we are busiest, upholding it and providing for it: present things, and this lodge of clay, this flesh and its interest, take up most of our time and pains, the most, yea all, till that change be wrought the Apostle speaks of, till Christ be put on, Rom. 13. put ye on the Lord jesus Christ, and then the other will easily follow, that follows in the Words, make no provision for the flesh to fulfil it in the lusts thereof. Once in Christ, and then your necessary general care for this natural life will be regulated and moderated by the Spirit. And for all unlawful and enormous desires of the flesh, you shall be rid of providing for these; instead of all provision for the life of the flesh in that sense, there is another guest and another life for you now to wait on, and furnish for: in them that are in Christ that flesh is dead, they are fr●ed from its drudgery, he that hath suffered in the flesh hath rested from sin.  
Ceased from sin.] ●e is at rest from it, a Godly Death, as th●y that die in the Lord rest from their labours; he that hath suffered in the flesh and is dead to it, dies indeed in the Lord; rests from the base turmoil of sin, it is no longer his Master. As our sin was the cause of Christ's death; his death is the death of sin in us, and that not simply, as he bear a moral pattern of it, but the real working cause of it, hath an effectual influence on the Soul, kills it to sin; I am crucified with Christ, says S. Paul: Faith so looks on the death of Christ, that it takes the impression of it, sets it on the heart, kills it unto sin: Christ and the Believer do not only become one in law, so as his death stands for theirs, but are in nature, so as his death for sin causes theirs to it. Rom. 6. 3.  
This suffering in the flesh being unto death, and such a death [Crucifying] hath indeed pain in it, but what then, it must be so like his, and the believer like him, in willingly enduring it; all the pain of his suffering in the flesh, his love to us digested, and went through it, so all the pain to our nature in severing and pulling us from our beloved sins, and our dying to them, if his love be planted in our hearts, that will sweeten it, and make us delight in it, love desires nothing more than likeness, and shares willingly in all with the party loved; and above all love, this Divine Love is purest and highest, and works strongliest that way, taketh pleasure in that pain, and is a voluntary death: as Plato calls love, it is strong as death, makes the strongest body f●ll to the ground, so doth the love of Christ make the activest and liveliest sinner dead to his sin. And as death fevers a Man from his dearest and most familiar friends, thus doth the love of Christ and his death flowing from it, fever the heart from its most beloved sins.  
I beseech you seek to have your hearts set against sin, to hate it, to wound it and be dying daily to it. Be not satisfied, unless ye feel an abatement of it, and a life within you; disdain that base service, and being bought at so high a rate, think yourselves too good to be slaves to any base lust, you are called to a more excellent and more honourable service. And of this suffering in the flesh we may safely say what the Apostle speaks of the sufferings with and for Christ, that the partakers of these sufferings are coheirs of glory with Christ, if we suffer thus with him, we shall also be glorified with him; if we die with him, we shall live with him for ever.  
3. The actual improvement of this Conformity. Arm yourselves with the same Mind, or thoughts of this Mortification. Death taken Naturally in its proper sense, being an entire privation of life, admits not of degrees: but this figurative death, this Mortification of the flesh in a Christian, is gradual, in so far as he is renewed, and is animated, and acted by the Spirit of Christ, he is throughly mortified; (for this death, and that new life joined with it, and here added, ver. 2. go together and grow together) but because he is not totally renewed, and there is in him of that corruption still that is here called flesh, therefore is this great task to be gaining further upon it, and overcoming and mortifying it every Day, and to this tend the frequent Exhortations of this Nature. Mortify your members that are on the earth. So Rom. 6. Likewise reekon yourselves dead to sin, and let it not reign in your mortal bodies. Thus here. Arm yourselves with the same Mind, or with this very thought. Consider and apply that suffering of Christ in the flesh to the end, that you with him suffering in the flesh, may cease from sin. Think it ought to be thus, and seek that it may be thus with you.  
Arm yourselves.] There is still fight, and sin will be molesting you, though wounded to death, yet will it struggle for life, and seek to wound its enemy; will assault the graces that are in you. Do not think if it be once struck, and you have a hit near to the heart by the Sword of the Spirit, that therefore it will stir no more. No, so long as you live in the flesh in these bowels there will be remainders of the life of this flesh, your natural corruption. Therefore ye must be Armed against it. Sin will not give you rest so long as there is a drop of blood in its vein, one spark of life in it, and that will be so long as you have life here. This old Man is stout and will fight himself to death; and at the weakest it will rouse up it felt and act its dying Spirits, as Men will do sometimes more eagerly, then when they were not so weak, nor so near death.  
This the Children of God often find to their grief, that corruptions, which they thought had been cold dead, stir and rise up again, and set upon them. A ●assion or Lust, that after some great stroke lay along while as dead, stirred not, and therefore they thought to have heard no more of it, though it shall never recoverfully again to be lively as before, yet will revive in such a measure as to molest, and possibly to foil them yet again. Therefore is it continually necessary that they live in Arms and put them not off to their dying day; till they put off the body and be altogether free of the flesh: you may take the Lord's promise for victory in the ●nd that shall not fail, but do not promise yourself ease in the way, for that will not hold: if at sometimes you be at under, give not all for lost, he hath often won the Day that hath been foiled and wounded in the fight, but likewise take not all for won, so as to have no more conflict, when sometimes you have the better, as in particular battles: be not desperate when you lose, nor secure when you gain them; when it is worst with you do not throw away your Arms, nor lay them away when you are at best.  
Now the way to be armed is this, the same mind, how would my Lord Christ carry himself in this case, and what was his business in all places and Companies? was it not to do the will and advance the glory of his Father? If I be injured and reviled, consider how would he do in this, would he repay one injury with another, one reproach with another reproach? No being reviled he reviled not again; Well through his strength this shall be my way too. Thus ought it to be with the Christian, framing all his ways, and words, and very thoughts upon that model, the mind of Christ, and to study in all things to walk even as he walked. 1. Studying, it much, as the reason and rule of Mortification. 2. Drawing from it, as the real Cause and Spring of mortification.  
The pious Contemplation of his Death will most powerfully kill the love of sin in the Soul, and kindle an ardent hatred of it. The Believer looking on his Jesus crucified for him, and wounded for his transgressions, and taking in deep thoughts of his spotless Innocency that deserved no such thing, and of his matchless love that yet endured it all for him, then will he think, shall I be a friend to that which was his deadly enemy? shall sin be sweet to me, that was so bitter to him, and that for my sake? shall I ever have a favourable thought or lend it a good look, that shed my Lord's blood? shall I live in that for which he died, and died to kill it in me. Oh! let it not be.  
To the end it may not be, let such really apply that Death to work this on the Soul, for this is always to be added, and is the main indeed, by holding and fastening that Death close to the Soul effectually to kill the effects of sin in it, to sti●●e and crush them dead by pressing that death on the heart, looking on it, not only as a most complete model, but as having a most effectual virtue for this effect, and desiring him, entreating our Lord himself, who communicates himself and the virtue of his death to the Believer, that he would powerfully cause it to flow to us; and let us feel the virtue of it.  
It's then the only thriving and growing life to be much in the lively Contemplation and Application of Jesus Christ, to be continually studying him, and conversing with him, and drawing from him, receiving of his fullness grace for grace. wouldst thou have much power against sin, and much increase of holiness? let thine eye be much on Christ, set thine heart on him; let it dwell in him, and be still with him. When sin is like to prevail in any kind, go to him, tell him of the insurrection of his enemies, and thy inability to resist, and desire him to suppress them, and to help thee against them, that they may gain nothing by their stirring, but some new wound. If thy heart begin to be taken with and move towards sin, lay it before him, the beams of his love shall eat out that fire of these sinful lusts. wouldst thou have thy Pride, and Passions, and love of the World, and self love killed? go suit for the virtue of his death and that shall do it: seek his Spirit, the Spirit of Meekness, and Humility, and Divine Love. Look on him, and he shall draw thy heart heavenwards, and unite it to himself, and make it like himself. And is not that the thing thou desirest?   
Verses 2, 3. 
Ver. 2. That he no longer should live the rest of his time in the flesh, to the lusts of men: but to the will of God.  
3. For the time passed of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of Wine, revel, banquet, and abominable idolatries:  
THE Chains of sin are so strong, and so fastened on our Nature, that there is in us no power to break them off, till a mightier and stronger Spirit than our own, come into us. The Spirit of Christ dropped in●o the Soul, makes it able to break through an host, and leap over a Wall, as David speaks of himself furnished with the strength of his God, Psal. 18. Men's resolutions fall to nothing, and as a Prisoner that offers to escape, and does not, is bound faster, thus usually it is with Men, in their self purposes of forsaking sin, they leave out Christ in the work, and so remain in their Captivity, yea it grows upon them, and while we press them to free themselves and show not Christ to them, we put them upon an impossiblity, but a look to him makes it feisable and easy. Faith in him, and that love to him, which faith begets, breaks through and surmounts all; it's the powerful love of Christ that kills the love of sin, and kindles the love of holiness in the Soul: makes it a willing sharer in his death, and so a happy partaker of his life: for that always follows and must of necessity as here is added, He that hath suffered in the fl●sh, hath ceased from sin, is crucified and dead to it, but he loses nothing; yea it is his great gain the loss of that deadly life of the flesh for a new spiritual life; a life indeed, living unto God; that is the end why he so dies, that he may thus live, That he no longer should live, etc. and yet live far better, live to the will of God. He that is one with Christ by believing, he is one throughout in Death and Life, as Christ rose, so he that is dead to sin with him through the power of his Death, rises to that new life with him through the power of his Resurrection. And those two are our Sanctification, which, whosoever do partake of Christ, and are found in him, do certainly draw from him. Thus are they joined, Rom. 6. 11. Likewise reekon you yourselves dead indeed to sin, but alive to God, and both through Christ jesus our Lord.  
All they that do really come to Jesus Christ, as they come to him as their Saviour to be clothed with him and made righteous by him; they come likewise to him as their Sanctifier, to be made new and holy by him, to die and live with him, to follow the Lamb wheresoever he goes, through the hardest sufferings, and Death itself, and this spiritual suffering and dying with him is the universal way of all his followers; They are all Martyrs thus in the crucifying of sinful flesh, and so dying for him, and with him; and they may well go cheerfully through, though it bear the unpleasant name of Death; yet as the other Death is (which makes it so little terrible, yea often appears so much desirable to them) so is this the way to a far more excellent and happy life, so that they may pass through it gladly both for the company and end of it; it's with Christ they go into his death, as unto life in his life: Though a Believer might be free upon these terms he would not, no sure: could he be content with that easy life of sin, instead of the Divine Life of Christ? no, he will do thus and not accept of deliverance, that he may obtain (as the Apostle speaks of the Martyrs) a better resurrection. Think on it again, you to whom your sins are dear still, and this life sweet, you are yet far from Christ, and his life.  
The Apostle with intent to press this more home, expresses more at large, the nature of the oppo●te estates and lives that he speaks of, so sets before his Christian Brethren. 1. The Dignity of that new life. 2. By a particular reflex upon the former life presses the change. The former life he calls a living, to the lusts of Men; this new spiritual life to the will of God.  
The lusts of Men.] Such as are common to the corrupt Nature of Man, such as every Man may find in himself, and perceive in others. The Apostle in the third verse more particularly for further clearness specifies these kind of Men that were most notorious in these lusts, and those kind of lusts that are most notorious in Men. Writing to the dispersed Jews he calls sinful lusts, the will of the Gentiles, as having least control of contrary light in them; and yet the Jews walked in the same, though they had the Law as a light and rule for the avoiding of them, and implies, that these lusts were unbeseeming even their former condition as Jews; but much more unsuitable to them as now Christians. Some of the grossest of these Lusts he names, meaning all the rest, all the ways of sin, and representing their vileness the more lively, not as some take it, when they hear of such heinous sins, that lessen the evil of more civil nature by the Comparison, as if freedom from these were a blameless condition, and a change of it needless. No, the Holy Ghost means it just contrary. That we may judge of all sin and of our sinful nature, by our estimate of these sins, that are most discernible and abominable, all sin though not equal in degree, yet is of one nature and originally springing from one root, arising from the same unholy nature of Man, and contrary to the same holy nature and will of God.  
So then. 1. These that walk in these high ways of impiety and yet will have the name of Christians, they are the shame of Christians, and the professed enemies of Jesus Christ, and of all others most hateful to him, that seem to have taken on his name for no other end, but to shame and disgrace it, but he shall vindicate himself, and the blot shall rest upon these impudent persons that dare hold up their faces in the Church of God as parts of it, and are indeed nothing but the dishonour of it, spots and blots; that dare own to Worship God as his people and remain unclean, riotous and profane persons. How suits thy sitting here before the Lord, and thy sitting with vile ungodly Company on the Alebench? How agrees the Word, sounds it well, there goes a drunken Christian, unclean, basely covetous, earthly minded Christian, and the naming of these is not besides the text, but the very words of it, for the Apostle warrants us to take it under the name of Idolatry, and in that name he reckons it to be mortified by a Christian. Col. 3. 5. Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is Idolatry.  
2. But yet men that are some way exempted from the blot of these foul impieties, may still remain slaves to sin, alive to it, and dead to God, living to the Lusts of Men, and not to the Will of God, pleasing others and themselves, displeasing him. And the smoothest, best bred, and most moralised Natural is in this base thraldom. And the more miserable that he dreams of liberty in the midst of his chains, thinks himself gay by looking on those that wallow in gross profaneness, takes measure of himself, by the most crooked lives of ungodly men about him, and so thinks himself very straight; but lays not the straight Rule of the Will of God to his Ways and Heart, which if he did, he would then discover much crookedness in his ways, and much more in his heart, that now he sees not, but takes it for square and even.  
Therefore I advise and desire you to look more narrowly to yourselves in this, and see whether you be not still living to your own Lusts and Wills instead of God, seeking in all your ways to advance and please yourselves and not him: is not the bent of your hearts set that way, do not your whole Desires and Endeavours run in that Channel, how you and yours may be some body, and you may have where withal to serve the flesh, and to be accounted of, and respected amongst men? and if we trace it home, all a man's honouring and pleasing of others tends to, and ends in pleasing of himself, it resolves in that, and is it not so meant by him, he pleases men either that he may gain by them, or be respected by them, or something that is still pleasing to himself may be the return of it: So Self is the grand Idol for which all other heart-idolatries are committed. And indeed in the unrenewed Heart there is no 〈◊〉 of them. Oh! what multitu●es, what heap●, 〈◊〉 the Wa●l were digged through, and the light of God going before us, and leading us in to see them? The Natural Motion and Way of the Natural Heart is no other, but still seeking out new inventions, a forge of new Gods, still either forming them to itself, or worshipping these it hath already framed, committing Spiritual Fornication from God with the Creature, and multiplying Lovers every where as it is tempted: As the Lord complains of his People, upon every Hill, and under every green Tree.  
You will not believe thus much ill of yourselves, will not be convinced of this unpleasant but necessary Truth, and this is a part of our self-pleasing, that we please ourselves in this, that we will not see it, not in our callings and ordinary ways, not in our religious Exercises, for in these we naturally aim at nothing, but ourselves, either our Reputation, or at best our own Safety and Peace, either to stop the cry of Conscience in present, or escape the Wrath that is to come, but not in a Spiritual regard of the Will of God, and out of pure love to himself, for himself, yet thus it should be, and that love the divine Fire in all our Sacrifices. The carnal mind is in the dark, and sees not its vileness in living to itself, will not confess it to be so; but when God comes into the Soul, he lets it see itself, and all its idols and idolatries, and forces it to abhor and loathe itself for all its abominations; and having discovered its filthiness to itself, then purges and cleanses it for himself from all its filthiness, and from all its idols according to his promise, and comes in and takes possession of it for himself, enthrones himself in the Heart, and its never right nor happy till that be done.  
But to the Will of God.] We readily take any little slight change for true conversion, but we may see here that we mistake it, it doth not barely knock off some obvious apparent enormities; but casts all in a new mould, altars the whole frame of the Heart and Life, kills a Man, and makes him alive again, and this new life contrary to the old: for the change is made with that intent, that he live no longer to the lusts of men, but to the Will of God.  
He is now indeed a new Creature, new Judgement and Thoughts of things, and so accordingly, new Desires and Affections, and answerable to those new Actions, old things passed away, and dead, and all things become new. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Politic men have observed it, that in States, if alterations must be, it is better to alter many things, than a few. And Physicians have the same remark for on●s habitude and custom for bodily health upon the same ground; because things do so relate one to another, that except they be adapted and suited together in the change, it avails not: yea, it sometimes proves the worse in the whole, though a few things in particular seem to be bettered. Thus half Reformations in a Christian, turn to his prejudice, its only best to be throughout, and to give up with all Idols, and not to live one half to himself and the World, and as it were, another half to God; for that is but falsely so, in reality it cannot be: but the way is to make an heap of all, to have all sacrificed together, and to live to no lust, but altogether, and only to God. Thus it must be, there is no Monster in the new Creation, half a new Creature, either all, or not at all. We have to deal with the Maker and the Searcher of the Heart in this turn, and he will have nothing unless he have the Heart, and none of that ne●ther, unless he have it all; If thou pass over into his Kingdom, and become his Subject, thou must have him for thy only Sovereign. Loyalty can admit no rivality, and least of all the highest, and best of all. If Christ be thy King, 
Omnisque potestas impatiens cons●rtis.  than his Laws and Sceptre must rule all in thee, thou must now acknowledge no foreign power, that will be treason.  
And if he be thy Husband thou must renounce all others? wilt thou provoke him to Jealousy; yea beware how thou givest a thought or look of thy affection any other way, for he will spy it, and will not endure it. The Title of a Husband is as strict and tender, as the other of a King.  
It's only best to be thus, thy great advantage, and happiness to be thus entirely freed from so many tyrannous base Lords and now subject only to one, and he so great and withal so gracious and sweet a King, the Prince of Peace; thou wast hurried before and racked with the very multitude of them, thy Lusts so many cruel task masters over thee, they gave thee no rest, and the work they set thee to, was base and slavish; more than the burdens, and pots, and toiling in the Clay of Egypt, held to work in the Earth, to pain and to soil and soul thyself with their drudgery.  
Now thou hast but one to serve, and that's a great ease, and it's no slavery, but true honour to serve so excellent a Lord and in so high services: for he puts thee upon nothing, but what is neat and what is honourable, thou art as a Vessel of honour in his House for his best employments, now thou art not at pain to please this person and others, to vex thyself to gain Men, to study their approbation and honours, nor to keep to thine own lusts and observe their mind. None but thy God to please in all, and so he be pleased, mayst disregard who be displeased; his will is not fickle and changing as men's are, and thine own; he hath told thee what he likes and desires, and altars not: so now thou knowest whom thou hast to do withal, and what to do, whom to please, and what will please him, and this cannot but much settle thy mind, and put thee to ease, and thou mayst say heartily, as rejoicing in the change of so many for one, and such, for such a one, as the Church says, Isa. 26 13. O Lord our God, other Lords beside thee have had dominion over me, but now by thee only will I make mention of thy name, now none but thyself, not so much as the name of them any more, away with them, through thy Grace thou only shalt be my God. It cannot endure any thing be named with thee.  
Now that it may be thus, that we may wholly live to the will of God, we must know his will what it is: Persons grossly ignorant of God and of his will, cannot live to him; we cannot have fellowship with him, and walk in darkness, for he is light. This takes off a great many amongst us that have not so much as a common Notion of the Will of God; but besides, that Knowledge, which is a part, and (I may say) the first part, of the renewed Image of God, is not a Natural Knowledge of Spiritual Things, merely attained by human teaching or industry; but it's a beam of God's own, issuing from himself, both enlightening and enlivening the whole Soul, gains the affection and stirs to action: and so indeed it acts, and increases by acting: for the more we walk according to that of the Will of God which we know, the more we shall be advanced to know more: that is the real proving what is his good, and holy, and acceptable will. Rome 12. 2. so says Christ, if any will do the Will of my Father, he shall know of the Doctrine; our lying off from the lively use of known Truth, keeps us low in the Knowledge of God and Communion with him.  
2. So then upon that Knowledge of God's, Will where it is Spiritual and from himself, follows the suiting of the Heart with it, the affections taking the stamp of it, and agreeing with it, receiving the Truth in the love of it, the Heart transformed into it, and now not driven to obedience violently, but sweetly moving to it, by love within the Heart framed to the love of God, and so of his Will.  
3. As Divine Knowledge begets this affection, so this affection will bring forth action, real obedience. For these three are inseparably linked and dependant on the product of another in this way, the affection is not blind but flowing from knowledge, nor actual obedience constrained, but flowing from affection; and the affection is not idle, seeing it brings forth obedience, nor the knowledge dead, seeing it begets affection.  
Thus the renewed, the living Christian is all for God, a sacrifice entirely offered up to God, and a living sacrifice lives to God. Takes no more notice of his own carnal will, hath renounced that to embrace the holy will of God, and therefore, though there is a contrary Law and will in him, yet he does not acknowledge it, but only the Law of Christ as now established in him, that Law of Love, by which he is sweetly and willingly led. Real Obedience consults not now in his ways with Flesh and Blood what will please them, but only inquires what will please his God, and knowing his mind, thus resolves to demur no more, nor to ask consent of any other, that he will do, and its reason enough to him, my Lord will's it, therefore in his strength I will do it, for now I live to his will; it is my Life to study and obey it.  
Now we know what is the true Character of the redeemed of Christ, that they are freed from the service of themselves and of the World, yea dead to it, and have no Life but for God, as all his.  
Let this then be our study and ambition to attain this, and to grow in it, to be daily further freed from all other ways, and desires, and more wholly addicted to the will of our God, displeased when we find any thing else stir or move within us, but that, that he Spring of our Motion in every work.  
1. Because we know his Sovereign Will, and most justly so, is the Glory of his Name, therefore not to rest till this be set up in our view as our end in all, and to count all our plausible doings as hateful (as indeed they are) that are not aimed at this end, yea endeavouring to have it as much frequent and express before us as we can attain, still our eye on the mark, throwing away, yea undoing our own interest, not seeking ourselves in any thing but him in all.  
2. As living to his will in the end of all; so in all the way to every step of it. For we cannot attain his end but in his way, nor can we intent it without a resignation of the way to his prescript, taking all our directions from him, how we shall honour him in all. The Soul that lives to him hath enough not only to make any thing warrantable but amiable, to seek his will, and not only does it, but delights to do it, that's to live to him, to find it our life; as we speak of a work wherein Men do most, and with most deligh employ themselves. In that such a lust be Crucified, is it thy will Lord? then no more advising, no more delay, how dear soever that was when I lived to it, it is now as hateful: seeing I live to thee, who it thou hatest. Wilt thou have me ●orget an injury though a great one, and love the person that hath wronged me? While I lived to myself and my passions this had been hard. But now how sweet is it, seeing I live to thee, and am glad to be put upon things most opposite to my corrupt heart, glad to trample upon my own will, to follow thine; and this I daily aspire to and aim at, to have no will of my own, but that thine be in me, that I may live to thee, as one with thee, and thou my rule and delight. Yea not to use the very natural comforts of my Life but for thee, to eat, and drink, and sleep for thee, and not to please myself but to be enabled to serve and please thee, to make one offering of myself and all my actions to thee my Lord.  
Oh! it's the only sweet life to be living thus, and daily learning to live more fully thus, it is Heaven this, a little scantling of it here, and a pledge of whole Heaven; this is indeed the life of Christ, not only like his, but one with his; it is his Spirit, his Life derived into the Soul. And therefore both the most excellent and certainly most permanent, for he dieth no more, and therefore this his Life cannot be extinguished, hence is the perseverance of the Saints: Because being one Life with Christ, alive unto God, one for all for ever.  
True the former custom of sin would plead old possession with grace, and this the Apostle implies here that because formerly we lived to our Lusts, they will urge that, but he teaches us to beat it directly back on them, and turn the edge of it as most strong reason against them, true you had so long time of us, the more is our sorrow and shame, and the more reason that it be no longer so.  
The rest of this time in the flesh,] That is, in this body, not to be spent as the foregoing, in living to the flesh that is the corrupt Lusts of it, and the common ways of the World: But as often as he looks back on that to find it as a spur in his side, to be the more earnest and more wholly busied in living much to God, having lived so long contrary to him, in living to the flesh, the past may suffice. there is a Lyptote in that, meaning much more than he expresses: it's enough, Oh! too much to have lived so long so miserable a Life.  
Now says the Christian, Oh! corrupt Lusts and deluding World! look for no more, I have served you too long, the rest whatsoever it is, must be to my Lord, to live to him by whom I live: and ashamed and grieved I am, I was so long in beginning; so much passed, it may be the most of my short race past before I took notice of God or looked towards him. Oh! how have I lost, and worse than lost all my by past Days? Now had I the advantages and abilities of many Men, and were I to live many Ages, all should be to live to my God, and honour him; and what strength I have, and what time I shall have, through his grace, shall be wholly his. And when any Christian hath thus resolved, that his intended Life being so imperfect, and the time so short, the poorness of the offer would break his heart; were there not an Eternity before him, wherein he shall live to his God and in him without blemish and without end.  
Spiritual things once being discerned by a spiritual light, the whole Soul is carried after tem, and the ways of holiness are never truly sweet, till they be thoroughly embraced, and a full renouncement of all that is contrary to them.  
All their former ways of wand'ring from God, are very hateful to a Christian, that is indeed returned, and brought home: And those most of all hateful, wherein they have most wandered and most delighted A sight of Christ gains the Heart, makes it break from all entanglements of its own lusts, and of the profane World about it. And these are the two things the Apostle here aims at, exhorting Christians to the study of newness of life, and showing the necessity of it. That they cannot be Christians without it; he opposes their new estate and engagement to the old customs of their former condition, and to the continuing custom and conceit of the ungodly World, that against both they maintain that rank and dignity to which now they are called, and in a holy disdain of both, walk as the redeemed of the Lord. Their own former custom he speaks to, v. 2, 3. and to the custom and opinion of the World, v. 4. and both these will set strong upon a Man, especially while he is yet weak and newly entered into that new estate.  
1. His old acquaintance, his wont lusts will not sail to bestir themselves to accuse him in their most obliging familiar way, and represent their long continued friendship; but the Christian following the Principles of his new being, will not entertain any long discourse with them, but cut them short, tell them that the change he hath made, he avows and finds, it so happy, that these former delights may put off hopes of regaining him. No, though they dress themselves in their best array, and put on all their Ornaments, and say as that known word of that Courtesan, I am the same I was, The Christian will answer as he did, I am not the same I was. And not only thus will he turn off the Plea of former acquaintance that sin makes, but turn it back upon it, as in his present thoughts making much against it; the longer I was so deluded, the more reason now that I be wiser, the more time so misspent; the more pressing necessity of redeeming it. Oh! I have too long lived in that vile slavery, all was but husks I fed on; I was laying out my money for that which was no bread, and my labour for that which satisfied not. Now I am on the pursuit of a good that I am sure will satisfy, will fill t●e largest desires of my Soul, and shall I be sparing and slack, or shall any thing call me off from it. Let it not be, I that took so much pains early and late to serve and sacrifice to so base a G●d; shall I not now live more to my new Lord, the living God, and sacrifice my time and strength, and my whole self to him?  
And this is still the regret of the sensible Christian, that he cannot attain to that unwearied diligence, and that strong bent of affection in seeking communion with God, and living to him, that sometimes he had for the service of sin, wonders that it should be thus with him, not to equal, that which it were, so reasonable that he should so far exceed.  
It is beyond expression, a thing to be lamented, that so small a number of Men regard God the Author of their Being, and live not to him in whom they live; returning that being and life they have, and all their enjoyments as is due to him, from whom they all flow; and then how pitiful is it, that the small number that is thus minded, minds it so remissly and coldly; and is so far outstripped by the Children of this World, that they follow painted follies and lies with more eagerness and industry, than the Children of Wisdom do that certain and solid blessedness that they seek after. 
Plus illi ad vanitatem quam nos ad veritatem.  Strange that men should do so much violence one to another, and to themselves in body and mind for trifles and chaff: and so little to be found of that allowed and commanded violence for a Kingdom, and such a Kingdom that cannot be shaken, a word too high for all the Monarchies on this side of the Sun.  
And should not our diligence and violence in this so worthy a design be so much the greater, the later we begin to it. They tell it of Caesar, that when he passed into Spain, meeting there with Alexander's Statue it occasioned that he wept, considering that he was up so much more early, having performed so many conquests in those years, wherein he thought he had done nothing, and was but yet a beginning. Truly it will be a sad thought to a really renewed mind to look back on the flower of youth and strength as lost in vanity, if not in gross profaneness, yet in self-serving and self-pleasing, and in ignorance and neglect of God. And perceiving their short day so far spent ere they set out, will account years precious, and make the more haste, and desire with holy David, enlarged hearts to run the way of God's commandments; will study to live much in a little time; having lived all the past time to no purpose, none now to spare upon the lusts and ways of the flesh, and vain societies and visits; yea, will be rescuing all they can from their very necessary Affairs, for that which is more necessary than all other necessities, that one thing needful, to learn the Will of our God, and live to it; this is our Business, our high Calling, the main and excellent of all our Employments.  
Not that we are to cast off our particular Callings, our due diligence in them: for that will prove a snare, and involve a Person in things more opposite to godliness. But certainly this living to God requires, 1. A fit measuring of thy own ability for affairs, and as far as thou canst choose, ●itting thy load to thy shoulders, not surcharging thyself with it; overburden of businesses either by the greatness or multitude of them, will not fail to entangle thee and depress thy mind, and will hold it so down that thou shalt not find it possible to walk upright and look upwards with that freedom and frequency that becomes Heirs of Heaven.  
2. The measure of thy affairs being adapted, look to thy affection in them, that it be regulated too; thy heart may be engaged in thy little business as much, if thou watch it not, a Man may drown in a little brook or pool as well as in a great river, if he be down and plunge himself into it, and put his head under water. Some care thou must have▪ that thou mayst not care, these things that are thorns indeed, thou must make a hedge of them, to keep out those tentations that accompany sloth, and extreme want that waits on it: but let them be the hedge; suffer them not to grow within the Garden: though they increase set not thy heart on them, nor them in thy heart. That place is due to another; is made to be the Garden of thy beloved Lord, made for the best plants and flowers: and there they ought to grow; The love of God, and Faith, and Meekness, and the other fragrant Graces of the Spirit: and know that this is no common nor easy matter to keep the heart disengaged in the midst of affairs, that still it be reserved for him whose right it is.  
3. Not only labour to keep thy mind Spiritual in itself, but by it, put a spiritual stamp even upon thy temporal employments: And so thou shalt live to God not only without prejudice of thy Calling, but even in it, and shall converse with him in thy Shop, or in the Field, or in thy Journey, doing all in obedience to him and offering all, and thyself withal as a sacrifice to him: thou st●ll with him, and he still with thee in all. This is to live to the will of God indeed, to follow his direction, and intent his glory in all: thus the wife in the very exercise of her house, and the husband in his affairs abroad, may be living to God: raising their low employments to a high quality this way, Lord, even this mean work I do for thee, complying with thy will who hast put me in this Station, and given me this task: thy will be done. Lord I offer up even this work to thee, accept of me and of my desire to obey thee: in all, and as in their work, so in their refreshments, and rest, all for him, whether you eat or drink doing all for this reason, because it is his will and for this end, that he may have glory, bending the use of all our strength and all his mercies that way, setting this mark on all our designs and ways, this for the glory of my God, and this further for his glory, so from one thing to another throughout our life. This is the art of keeping the heart spiritual in all affairs, yea of spiritualizing the affairs themselves in their use, that in themselves are earthly. This the Elixir that turns lower metal into gold, the mean actions of this life in a Christians hands into obedience and holy offering unto God.  
And were we acquainted with the way of intermixing holy thoughts, ejaculatory eying of God, in our ordinary ways, it would keep the heart in a sweet temper all the day long, and have an excellent influence into all our ordinary actions and holy performances, at those times when we apply ourselves solemnly to them; our hearts would be near them, not so far off to seek, and call in, as usually they are through the neglect of this. This were to walk with God indeed, to go all the day long as in our Father's hand, whereas without this our praying morning and evening looks but as a formal visit, not delighting in that constant converse which yet is our happiness, and honour, and makes all estates sweet. This would refresh us in the hardest Labour, as they that carry the spices from Arabia are refreshed with the smell of them in their Journey, and some observe, that it keeps their strength and frees them from fainting.  
If you would then live to God indeed, be not satisfied without the constant regard of him, and whosoever hath attained most of it, study it yet more to set the Lord always before you, as David professeth and then shall you have that comfort that he adds; ●e shall be still at your right hand that you shall not be moved.  
And you that are yet to begin to this, think what his patience is, that after you have fitten so many calls, you may yet begin to seek him, and live to him; and then consider if you still despise all this goodness, how soon it may be otherwise, you may be past the reach of this Call, and may not begin, but be cut off for ever from the hopes of it. Oh, how sad an Estate! and the more, by the remembrance of these flighted offers and invitations? will you then yet return, you that would share in Christ? let go these lusts to which you have hitherto lived, and embrace him, and in him there is Spirit and Life for you, he shall enable you to live this heavenly life to the will of God, his God, and your God, and his Father, and your Father Oh! delay no longer this happy change, how soon may that puff of breath that is in thy Nostrils, that hearest this, be extinguished? and art thou willing to die in thy sins, rather than that they die before thee, thinkest thou it a pain to live to the will of God? sure it will be more pain to lie under his eternal wrath. Oh! thou knowest not how sweet they find it, that have tried it; or thinkest thou I will afterwards? who can make thee sure either of that afterwards, or of that will, if but afterwards? why not now presently, without further advisement, hast thou not served sin long enough, may not the time passed in that service serve, is it not too much? wouldst thou only live unto God, as little time as may be, and think the dregs of thy life good enough for him? what ingratitude and gross folly is this; yea though thou wert sure of coming in to him, and being accepted, yet if thou knowest him in any measure, thou wouldst not think it a privilege to defer it, but willingly choose to be free from the World and thy Lusts to be forthwithal his, and wouldst with David, make haste and not delay to keep his righteous judgements: all the time thou livest without him, what a filthy wretched life is it, if life it can be called that is without him: to live to sin is to live still in a dungeon, but to live to the will of God, is to walk in liberty and light, to walk by light unto light, by the beginnings of it to the fullness of it, that is in his presence.   
Verses 4, 5. 
4. Wherein they think it strange, that you run not with them to the same excess of riot, speaking evil of you.  
5. Who shall give account to him that is ready, to judge the quick and the dead.  
GRace until it reach home and end in glory, is still in conflict, a restless party within and without, the whole World against it; it is a stranger here, and is accounted and used so, they think it strange that you run not with them, and they speak evil of you, these wondering thoughts they vent in reproaching words.  
In these two verses we have these three things (1.) The Christians opposite course to the World. (2.) Their opposite thoughts and speeches of this course. (3.) The supreme and final Judgement of both.  
1. The opposite course in that, They run to excesses of riot. 2. You run not with them.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Ri●t or luxury, though all natural Men, are not in the grossest kind guilty of this, yet they are all of them some way truly riotous or luxurious, lavishing away themselves, and their days upon the poor perishing delights of sin, each according to his own palate and humour; as all persons t●at are riotous in the common sense of it, gluttons or drunkards, do not love the same kind of meats or drink, but have several relishes and appetites; yet agree in the nature of the sin, so the notion enlarged after that same manner to the different custom of corrupt nature, takes in all the ways of sin; some glutting in, and continually drunk with pleasures and carnal enjoyments, others with the cares of this life, which our Saviour reckons with surfeiting and drunkenness as being a kind of it, and surcharging the heart as they do, as there he expresses it, take h●ed to yourselves lest at any time, 
Luk. 21. 34.  your hearts be overcharged with surfeiting and drunkenness, and cares of this life. Whatsoever it is that draws away the heart from God, that, how plausible soever, doth debauch and destroy us; we spend and undo ourselves upon it as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, making havoc of all. And the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profusion and dissolute lavishing, pouring out the affections upon vanity; it is scattered and defiled as water spilt on the ground that cannot be cleansed, nor gathered up again, and it passes all our skill and strength indeed to recover and recollect our hearts for God; only he can do it for himself, he that made it can gather it, and cleanse it, and ●ake it new, and unite it to himself. Oh! what a scattered broken unstable thing is the carnal heart, till it be changed; falling in love with every gay folly it meets withal, and running out to rest profusely upon things like its vain self, that suit and agree with it, and serve its Lusts, can dream and muse upon these long enough, any thing that ●eeds the earthliness or pride of it, can be prodigal of hours, and let ●ut floods of thoughts where a little is too much, but bounded and pinched where all are too little; hath not one fixed thought in a whole day to spare for God.  
And truly this running out of the heart is a continual drunkeness and madness, is not capable of reason, will not be stopped in its current by any persuasion; it is mad upon its Idols, as the Prophet speaks. You may as well speak to a River in its course and bid it stay, as speak to an impenitent sinner in the course of his iniquity; and all the other means you can use, is but as the putting of your finger to a rapid stream to stay it; but there is a hand can both stop and turn the most impetuous torrent of the Heart, be it even of a King, that will least endure any other controlment.  
Now as the ungodly World naturally moves to this profusion, with a strong and swift motion runs to it, so it runs together to it, and that makes the current both the stronger and swifter, as a number of Brooks, falling into one main Channel make a mighty stream; and every man naturally is in his birth and the course of his li●e, just as a Brook, that of itself is carried to that stream of sin that is in the World, and then falling into it, is carried rapidly along with it. And if every sinner, taken a part, be so inconvertible by all created Power, how much more harder a task is a public Reformation, and turning a Land from its course of wickedness; all that is set to dam up their way, doth at the best but stay them a little, and they swell, and rise, and run over with a noise more violently than if they had not been stopped; thus we find outward restraints prove, and the very public Judgements of God on us may have made a little interruption, but upon the abatement of them, the course of sin in all kinds seems to be now more fierce, as it were to regain the time lost in that constrained forbearance: so that we see the need of much prayer to entreat his powerful hand, that can turn the course of jordan, that he would work not a temporary, but an abiding change of the course of this Land, and cause many Souls to look upon Jesus Christ, and flow into him; as the word is, Ps. 34 5.  
This is their course, but you run not with them. The Godly a small and weak company, and yet run counter to the grand Torrent of the World, just against them: and there is a Spirit within them, whence that their contrary motion flows, and a Spirit strong enough to maintain it in them against all the crowd and combined course of the ungodly, 1 Joh. 4. 4. greater is he that is in you, than he that is in the World, as Lot in Sodom, his righteous Soul not carried with them, but vexed with their ungodly doings. There is to a Believer the Example of Christ to set against the Example of the World, and the Spirit of Ch●●st against the Spirit of the World; and these are by far the more excellent and stronger: faith looking to him and drawing virtue from him, makes the Soul surmount all discouragments and oppositions, so Heb. 12. 2. Looking to jesus, and not only as an example worthy to oppose to all the World's examples, the Saints were so, chap. 11. and chap. 12. but he more than they all. But further, he is the Author and Finisher of our Faith, and so we eye him as having endured the cross, and despised the shame, and is set down at the right hand of the Throne of God. Not only that in doing so, we may follow him in that way, unto that end as our pattern, but as head from whom we borrow our strength to follow so, the Author and Finisher of our Faith. And so 1 Joh. 5. This is our victory whereby we overcome the World, even our Faith.  
The Spirit of God shows the Believer clearly both the baseness of the ways of sin, and the wretched measure of their end. That Divine Light discovers the fading and false blush of the pleasures of sin, that there is nothing under them but true deformity and rottenness, which the deluded gross World does not see, but takes the first appearance of it for true and solid beauty, and is so enamoured with a painted strumpet. And as he sees the vileness of that love of sin, he sees the final unhappiness of it, that her ways lead down to the Chambers of Death. Methinks a Believer is as one standing upon a high Tower, that sees the way wherein the World runs in a Valley, in an unavoidable Precipice, a steep edge hanging over the bottomless pit where all that are not reclaimed fall over before they be aware; this they in their low way perceive not, and therefore walk and run on in the smooth pleasures, and ease of it towards their perdition: but he that sees the end will not run with them.  
And as he hath by that light of the Spirit this clear reason of thinking on and taking another course; so by that Spirit he hath a very natural bend to a contrary motion, that he cannot be one with them; that Spirit moves him upwards whence it came, and makes that, in so far as he is renewed, his natural motion; though he hath a clog of flesh that cleaves to him, and so breeds him some difficulty, yet in the strength of that new Nature he overcomes it and goes on, till he attain his end, where all the difficulty in the way presently is over rewarded and forgotten; that makes amends for every weary step; that every one of these that walk in that way, does appear in Zion before God.  
The Christian and the carnal Men are each most wonderful to another. The one wonders to see the other walk so strictly, and deny himself to these carnal Liberties that the most take, and take for so necessary, that they think they could not live without them. And the Christian thinks it strange that men should be so bewitched, and still remain Children in the vanity of their turmoil, wearying and humouring themselves from morning to night, running a●ter stories and fancy's, ever busy doing nothing, wonders that the delights of earth and sin can so long entertain and please men, and persuade them to give Jesus Christ so many refuses, to turn from their life and happiness; choose to be miserable, yea, take much pains to make themselves miserable. He knows the depravedness and blindness of Nature in this; knows it by himself that once he was so, and therefore wonders not so much at them as they do at him; yet the unreasonableness and frenzy of that course now appears to him, he cannot but wonder at these woeful mistakes. But the ungodly wonder far more at him, not knowing the inward cause of his different choice and way: the Believer, as we said, is upon the Hill, he is going up, looks ●ack on them in the Valley, and sees their way tending to and ending in death, and calls to them to retire from it as loud as he can, tells them the danger, but either they hear not, nor understand not this Language, or will not believe him; finding present ease and delight in their way; will not consider and suspect the end of it; but they judge him the fool that will not share with them, and take that way where such multitudes go, and with such ease, and some of them with their Train, and Horses, and Coaches, and all their Pomp: and he and a few straggling poor Creatures like him climbing up a craggy steep Hill, and will by no means come off from that way, and partake of theirs, not knowing or not believing that at the top of that Hill he climbs is that happy glorious City, the new jerusalem, whereof he is a Citizen, and whither he is tending, that he knows their end both of their way and his own, and therefore would reclaim them if he could, but will by no means return unto them, as the Lord commanded the Prophet.  
The World thinks strange that a Christian can spend so much time in secret Prayer, not knowing nor being able to esteem the sweetness of communion with God, which he attains that way; yea, while 〈◊〉 feels it not, how sweet it is beyond the World's enjoyments to be but seeking after it, and waiting for it. Oh! the delight that is in the bitterest exercise of repentance the very tears, much more the succeeding Harvest of Joy. 
Incontinentes vere v●lu● tatis ignari. Frist. Eth.  It's strange unto a carnal Man to see the Child of God disdain the pleasures of sin, not knowing the higher and purer delights and pleasures that he is called to, and hath it m●y be some part in present; but however the fullness of them in assured hope.  
The strangeness of the World's way to the Christian, and his to it, though that is somewhat unnatural, yet affects them very differently. He looks on th● deluded sinners with pity, they on him with hate. Their part, which is here expressed, of wondering, breaks out in reviling, they speak evil of you; and what's their Voice? what mean these precise ●ools, will they readily say: what course is this they take contrary to all the World? will they make a new Religion, and condemn all their honest civil Neighbours that are not like them? Ay forsooth, all go to Hell, think you, except you, and those that follow your guise; no more than good-fellowship and liberty, and as for so much reading and praying, these are but brain sick melancholy conceits, and Man may go to Heaven Neighbour-like without all this ado. Thus they let fly at their pleasure: But this troubles not the composed Christians mind at all; while Curs snarl and bark about him, the sober Traveller goes on his way and regards them not; he that is acquainted with the way of Holiness, can endure more than the counterblasts and airs of scoffs and revile; he accounts them his Glory and his Riches: So Moses esteemed the reproach of Christ greater riches than the treasures in Egypt. And besides many other things to animate this that is here expressed, Oh! how full is it, They shall give account to him that is ready to judge the quick and the dead. And this in readiness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the day set, and it shall surely come, though you think it far off.  
Though the wicked themselves forget them, and the Christian slight them, and let them pass; they pass not so, they are all registered, and the great Court-day shall call them to account for all these riots and excesses, and withal, for all their reproaches of the godly that would not run with them in these ways Tremble then you despisers and mockers of Holiness, though you come not near it. What will you do when these you reviled shall appear glorious in your sight, and their King, the King of Saints here much more glorious, and his glory their joy, and all terror to you? Oh! than all faces that could look out disdainfully upon Religion and the Professors of it, shall gather blackness and be bathed with shame, and the more the despised Saints of God shall shout for joy.  
You that would rejoice then in the appearing of that holy Lord and Judge of the World, let your way be now in holiness; avoid and hate the common ways of the wicked World: they live in their foolish opinion, and that shall quickly end: But the Sentence of that day shall stand for ever.   
Verse 6. 6. For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit. 
IT is a thing of prime concernment for a Christian to be rightly informed, and frequently remembered, what is the true estate and nature of a Christian, for this the Multitude of those that bear that name, either knows not, or commonly forgets, and so is carried away with the vain fancies and mistakes of the World. The Apostle hath charactered Christianity very clearly to us in this place, by that which is the very nature of it, conformity with Christ, and that which is necessarily consequent upon that, disconformity with the World And as the nature, and natural properties of things hold universally, thus it is in those that in all ages are effectually called by the Gospel, are moulded and framed thus by it; thus it was, says the Apostle, with your Brethren, that are now at rest, as many as received the Gospel, and for this end was it preached to them, that they might be judged according to men in the flesh, but live according to God in the Spirit.  
We have first here, the preaching of the Gospel, or suitable means to a certain end. 2. The express Nature of that end.  
1. For this Cause] There is a particular end, and that very important, which the preaching of the Gospel is aimed at; this end many consider not, hearing it, as if it were to no end, not propounding a fixed determined end in our hearing. This therefore is to be considered by those that preach this Gospel, that they aim right in it at this end and no other, no self end: The legal Priests not to be squint eyed, nor evangelical Ministers thus squinting to base gain, vain applause; and also that they make it their study to find in themselves this work, this living to God; otherwise they cannot skilfully nor faithfully apply their gifts to this effect on their hearers, and therefore acquaintance with God most necessary.  
How sounds it to many of us at the least, but as a well couched story, whose use is to amuse us, and possibly delight us a little, and there is an end, and indeed no end, and turns the most serious and most glorious of all Messages unto an empty sound; and if we awake and give it hearing it is much, but for any thing further, how few deeply before hand consider, I have a dead heart, therefore will I go unto the word of Life, that it may be quickened; it is frozen, I will go and lay it before the warm Beams of that Sun that shines in the Gospel; my corruptions mighty and strong, and grace (if any) exceeding weak, there is in the Gospel a power to weaken and to kill sin, and to strengthen grace, and this being the intent of my wise God in appointing it, it shall be my desire and purpose in resorting to it, to find it to me according to his gracious intendment, to have faith in my Christ, the Fountain of my Life, more enabled, and more active in drawing from him; to have my heart more refined and spiritualised, and to have the Sluse of Repentance opened, and my Affections to Divine things enlarged, more hatred of sin, and more love of God, and communion with him.  
Ask yourselves concerning former times, and to take yourselves even now, inquire within, why came I hither this day? what had I in mine eye and desires this morning ere I came forth, and in my way as I was coming? did I seriously propound an end or no, and what was my end? Nor doth the mere custom of mentioning this in prayer satisfy the question; for this, as other such things usually do in our hand, may turn to a lifeless form and have no heat of spiritual affection; none of David's panting and breathing after God in his ordinances: such desires as will not be stilled without a measure of attainment, as the Child's desire of the breast; as our Apostle resembles it, chap. 2.  
And then again, being returned home, reflect on your hearts, much hath been heard, but is there any thing done by it, have I gained my point? it was not to pass a little time simply that I went, or to pass it with delight in hearing, rejoicing in that light as they did in S. john Baptists, for a season [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] as long as the hour lasts, it was not to have my earpleased, but my heart changed, not to learn some new notions, and carry them cold in my head, but to be quickened and purified and renewed in the Spirit of my mind? is this done? think I now more esteemingly of Christ, and the life of faith, and the happiness of a Christian? and are such thoughts solid and abiding with me? what sin have I left behind? what Grace of the Spirit have I brought home? or what new degree or at least new desire of it, a living desire that will follow its point? Oh! this were good repetition.  
A strange folly of multitudes of us to set ourselves no mark, to propound no end in the hearing of the Gospel. The Merchant sails not only that he may sail, but for traffic, and trafficks that he may be rich. The Husband Man ploughs not only to keep himself busy with no further end, but blows that he may sow, and sows that he may reap with advantage, and shall we do the most excellent and fruitful work fruitlessly, hear only to hear, and look no further. This is indeed a a great vanity, and a great misery, to lose that labour, and gain nothing by it, which duly used would be of all others most advantageous and gainful, and yet all meetings are full of this.  
Now when you come, this is not simply to hear a discourse and relish or dislike it in hearing: But a matter of life and death, of eternal death and eternal life, and the spiritual life, begot and nourished by the word, is the beginning of that eternal life. Follows,  
To them that are dead.] By which, I conceive, he intends such as had heard and believed the Gospel, when it came to them, and now were dead. And this, I think, he doth to strengthen these brethren to whom he writes, to commend the Gospel to this intent, and not to think the condition and end of it hard. As our Saviour mollifies the matter of outward sufferings thus, so persecuted they the Prophets that were before you. And the Apostle afterwards in this Chapter uses the same reason in that same subject: so here, that they might not judge the point of mortification he presses, so grievous as naturally Men will do, he tells, them it is the constant end of the Gospel, and they that have been saved by it, went that same way he points out to them. They that are dead before you, died this way that I press on you, before they died, and the Gospel was preached to them for that very end.  
Men pass away and others succeed, but the Gospel is still the same, hath the same tenor, and substance, and the same ends. As Solomon speaks of the Heaven's, and Earth, that remain the same while one Generation passes and another cometh; the Gospel surpasses both in its stability, as our Saviour testifies, they shall pass away but not one jot of this Word. And indeed they wear and wax old, as the Apostle teaches us; but the Gospel is from one Age to another of most unalterable integrity, hath still the same vigour and powerful influence, as at the first.  
They that formerly received the Gospel, it was upon these terms; therefore think them not hard: and they are now dead, all the difficulty of that work of dying to sin is now over with them; if they had not died to their sins by the Gospel, they had died in them, after a while, and so died eternally; it is therefore a wise prevention, to have sin judged and put to death in us before we die, if we die in them and with them, we and our sin perish together, if we will not part, but if it die first before us than we live for ever.  
And what think you, of thy carnal will and all the delights of sin? What is the longest term of its life? uncertain it is, but most certainly very short: thou and these pleasures must be severed and parted within a little time, however thou must die and then they die, and you never meet again. Now were it not the wisest course to part a little sooner with them, and let them die before thee, that thou mayest inherit eternal life and eternal delights in it, pleasures for evermore. It's the only bargain and let us delay it no longer.  
This is our season of enjoying the sweetness of the Gospel, others heard it before us in our rooms that now we fill, and now they are removed, and remove we must shortly, and leave this same room to others, to speak and hear in. It is high time we were considering what we do here, to what end we speak and hear, and to lay hold on that Salvation that is held forth unto us; and that we lay hold on it, let go our hold of sin, and those perishing things that we hold so firm and cleave so fast to, do they that are dead who heard and obeyed the Gospel now repent their repentance, and mortifying the flesh, or do they not think ten thousand times more pains, were it for many Ages, all to little for a moment of that which now they enjoy and shall enjoy to eternity. And they that are dead who heard the Gospel and slighted it, if such a thing might be, what would they give for one of these opportunities that now we daily have, and daily lose, and have no fruit nor esteem of them. You have lately seen many of you, and you that shifted the sight, have heard of numbers cut off in a little time, whole families swept away by the late stroke of God's hand; many of which did think no other but that they might have still been with you here in this place, and exercise at this time and many years after this; and yet who hath laid to heart the lengthening out of their day, and considered it more as an opportunity of that higher and happier life, than as a little protracting of this wretched life which is hastening to an end. Oh! therefore be entreated to day, while it is day, not to harden your hearts: though the Pestilence doth not now affright you so, yet that standing mortality, and the decay of these earthen lodges, tells us that shortly we shall cease to preach and hear this Gospel. Did we consider, it would excite us to more earnest search after our evidences of that eternal life that is set before us in the Gospel, and we would seek it in the characters of that spiritual life, which is the beginning of it within us, and is wrought by the Gospel in all the heirs of Salvation.  
Think therefore wisely of these things. (1.) What's the proper end of the Gospel. (2.) Of the approaching end of thy days, and let thy certainty of this drive thee to seek more certainty of the other, that thou mayst partake of it, and then this again will make the thoughts of the other sweet to thee; that visage of death, that is so terrible to unchanged sinners, shall be amiable to thine eye, having found a Li●e in the Gospel as happy and lasting as this is miserable and vanishing, and seeing the perfection of that life on the other side of death, will long for the passage.  
Be more serious in this matter of daily hearing the Gospel, why it is sent to thee, and what it brings, and think, it is too long I have slighted its Message, and many that have done so, are cut off, and shall hear it no more, I have it once more inviting me, and it may be this may be the last to me, and in these thoughts ere you come, bow your knee to the Father of Spirits, that this one thing may be granted you, that your Souls may find at length the lively and mighty power of his Spirit upon yours, in the hearing of this Gospel, that you may be judged according to men in the flesh, but live according to God in the Spirit.  
Thus is the particular nature of that end expressed and without the noise of various senses, intends, I conceive, no other, but the dying to the World and sin, and living unto God, which is the Apostle's main subject, and scope in the foregoing Discourse, that death was before called a suffering in the flesh, which is in effect the same: and therefore though the words may be drawn another way, yet its strange that Interpreters have been so far wide of this their genuine and agreeable sense, and almost all of them taken in some other intendment.  
To be judged in the flesh] In the present sense is to die to sin, or that sin die in us, and it's thus expressed. 1. Suitably tably to the nature of it, it is to the flesh, a violent death, and it is according to a Sentence judicially put against it, that guilty and miserable life of sin is in the Gospel adjudged to death, there that arrest and sentence is clear and full, Rom. 6. 6, etc. 8. 13. That sin must die, that the Soul may live, it must be crucified in us, and we to it, that we may partake of the Life of Christ and Happiness in him. And this is called to be judged in the flesh, to have this sentence executed, 2. The thing is the rather spoke here under the term of being judged, in counterbalance of that Judgement mentioned immediately before, v. 5. The last Judgement, of quick and dead, wherein they that would not be thus judged, but mocked and despised those that were, shall fall under a far more terrible Judgement, and the sentence of a heavy death, indeed everlasting death: though they think they shall escape and enjoy liberty in living in sin. And that, to be judged according to men; is, I conceive, added, to signify the connaturalness of the life of sin to man's now corrupt nature. That men do judge it a death indeed to be severed and pulled from their sins, and that a cruel death; and the Sentence of it in the Gospel a heavy Sentence, a hard Saying to a carnal Heart, that he must give up with all his sinful delights, must die indeed in self-denial, must be separated from himself, which is to die, if he will be joined with Christ, and live in him. Thus men judge that they are judged to a painful death by the Sentence of the Gospel, although it is, that they may truly and happily live, yet they understand it not so. They see the death, the parting with sin, and all its pleasures: but the life they see not, nor can any know it till partaking of it; it is known to him in whom it is, it is hid with Christ in God: And therefore the opposition here is very fi●ly thus represented, that the death is according to men in the flesh; but the life is according to God in the Spirit.  
As the Christian is adjudged to this death in the flesh by the Gospel, so he is looked on and accounted by carnal men as dead: for that he enjoys not with them what they esteem their life, and think they could not live without it, one that cannot carouse and swear with profane Men, is a silly dead Creature, good for nothing; and he that can bear wrongs, and love him that injured him, is a poor spiritless fool, hath no metal nor life in him in the World's account, thus is he judged according to men in the flesh, he is as a dead man, but lives according to God in the Spirit, dead to men and alive to God, as ver. 2.  
Now if this life be in thee, it will act: all life is in motion, and is called an act; but most of all active is this most excellent, and, as I may call it, most lively life, it will be moving towards God; often seeking to him, making still towards him as its principle and fountain, holy and affectionate thoughts of him: sometimes on one of his sweet attributes, sometimes on another, as the Bee amongst the Flowers. And as it will thus act within, so outwardly laying hold on all occasions: yea, seeking out ways and opportunities to be serviceable to thy Lord, employing all for him, commending and extolling his goodness, doing and suffering cheerfully for him, laying out the strength of desires, and parts, and means in thy station to gain him Glory. If thou be alone, than not alone, but with him; seeking to know more of him, and be made more like him; if in company, then casting about how to bring his name in esteem, and to draw others to a love of Religion and Holiness by Speeches as it may be ●it, and most by the true behaviour of thy carriage. Tender over the Souls of others to do them good to thy utmost, thinking each day an hour lost when thou art not busy for the honour and advantage of him to whom thou now livest: thinking in the Morning, now what may I do this day for my God? How may I most please and glorify him, and use my strength and wit, and my whole self as not mine but his? and then in the evening, reflecting, O Lord, have I seconded these thoughts in reality? what glory hath he had by me this day? whither went my thoughts and endeavours? what busied them most? have I been much with God? have I adorned the Gospel in my converse with others? And if finding any thing done this way, to bless and acknowledge him the spring and worker of it. If any step aside, were it but to an appearance of evil, or if any fit season of good hath escaped thee unprofitably, to check thyself, and to be grieved for thy sloth and coldness, and see if more love would not beget more diligence.  
Try it by sympathy and antipathy, which follows the nature of things, as we see in some Plants and Creatures that cannot grow, cannot agree together, and others that do favour and benefit mutually. If thy Soul hath an aversion and reluctancy against holiness, this is an evidence of this new Nature and Life. Thy heart rises against wicked ways and speeches, oaths and cursings, and rotten communication; yea, thou canst not endure unworthy discourses wherein most spend their time, findest no relish in the unsavoury societies of such as know not God, canst not sit with vain persons; but findest a delight in those that have the image of God upon them, such as partake of that Divine Life, and carry the evidences of it in their carriage. David did not disdain the fellowship of the Saints, and that was no disparagement to him, he implies in the name he gives them, Psal. 16. The excellent ones, the Magnific or Noble; and that word is taken from one that signifies a robe or noble Garment, so he thought them Nobleses and Kings as well as he, and had robes royal, and therefore Companions of Kings. A spiritual eye looks on spiritual dignity, and esteems and loves them that are born of God, how low soever be their natural birth and breeding. The Sons of God have of his Spirit in them, and are born to the same inheritance where all shall have enough; and they are tending homewards by the conduct of the same Spirit that is in them, so that there must be amongst them a real complacency and delight in one another.  
And then consider the temper of thy heart towards spiritual things, the Word and ordinances of God, if thou dost esteem highly of them and delight in them; that there is a compliance of thy heart with Divine Truths; something in thee that suits and sides with them against thy corruptions. That in thy affliction thou seekest not to the puddles of earthly comforts, but hast thy recourse to the sweee Crystal Streams of the Divine Promises, and findest refreshment in them. It may be at sometimes in a spiritual distemper, holy exercises and ordinances will not have that present sensible sweetness to a Christian, that he desires, and some will for a long time lie under dryness and deadness this way, yet there is here an evidence of this spiritual life, that thou stayest by thy Lord and reliest on him; and will not leave these holy means how sapless soever to thy sense for the present: thou findest for a long time little sweetness in prayer, yet thou prayest still; and when thou canst say nothing yet offerest to it, and lookest towards Christ thy life; thou dost not turn away from these things to seek consolation else where, knowest life is in Christ, and will stay till he refresh thee with new and lively influence, it's not any where but in him. As St. Peter said, Lord whether should we go, thou hast the words of eternal life.  
Consider thyself, if thou hast any knowledge of the growth or deficiences of this spiritual life, for it is here but begun and breaths in an air contrary to it, and lodges in an house that often smokes and darkness it. Canst thou go on in formal performances from one year to another, and no advancement in the inwards of Grace, and restest content with that? it is no good sign. But art thou either gaining victories over sin, and further strength of faith, and love, and other graces, or at least art earnest seeking these, and bewailing thy wants, and disappointments of this kind, than thou livest. At the worst wouldst thou rather grow this way, be further off from sin and nearer God, than grow in thy estate or credit or honours? esteemest thou more of grace than of the whole World? There is life at the root; although thou findest not that flourishing thou desirest, yet the desire of it is life in thee: and if growing this way, art thou content, whatsoever is thy outward estate? Canst thou solace thyself in the love and goodness of thy God, though the World frowns on thee? art thou not able to take comfort in the smiles of the World when his face is hid? this tells thee thou livest, and he is thy life.  
Although many Christians have not so much sensible joy, yet they account spiritual joy and the light of God's countenance the only true joy, and all other without it madness, and they cry, and sigh, and attend for it; mean while not only duty, and hopes of better, but even love to God, makes them to be so, to serve and please and glorify him to their utmost. And this is not a dead resting without God, but it is a stable compliance with his will in the highest point, waiting for him and living by faith, which is most acceptable to him; in a word, whether in sensible comfort or without it, still this is the fixed thought of a believing Soul, its good for me to draw nigh to God, only good; and will not live in a willing estrangedness from him, what way soever he is pleased to deal with 〈◊〉  
Now for the entertaining and strengthening this life, which is the great business, and care of all that have it, beware of omitting and interrupting these spiritual means, that do provide it and nourish it. Little neglects of that kind will draw one greater, and great neglects will make great abatements of vigour and liveliness. Take heed of using holy things coldly, and lazily without affection; that will make them fruitless and our life will not be advantaged by them, unless used in a lively way. Be active in all good within thy reach, as this is a sign, so it's a helper and friend to it. A slothful unstirring life will make a sickly unhealthful life. Motion purifies and sharpens the Spirits, and makes Men robust and vigorous.  
2. Beware of admitting a correspondence with any sin, yea do not so much as discourse familiarly with it, or look kindly toward it, for that will undoubtedly cast a damp upon thy Spirit, and diminish thy Graces at least, and will obstruct thy Communion with God; thou knowest (that hast any knowledge of this life) that thou canst not go to him with that sweet freedom thou wert wont, after thou hast been but tampering or parlying with any of thy old loves. Oh! do not make so foolish a bargain as to prejudge the least of thy spiritual comfort, for the greatest and longest continued enjoyments of sin, that are base, and but for a season.  
But wouldst thou grow upwards in this life? have much recourse to Jesus Christ thy head, the spring from whom flow the animal Spirits, that quicken thy Soul. wouldst thou know more of God? he it is that reveals the Father, and reveals him as his Father, and in him thy Father, and that's the sweet notion of God. Wouldst thou overcome thy lusts further? our victory is in him, apply his conquest, We are more than Conquerors, through him that loved us? wouldst thou be more replenished with graces, and spiritual affections? his fullness is for that use open to us, life and more life in him, and for us, this was his business here, he came that we might have life, and might have it more abundantly.   
Verse 7. 7. But the end of all things is at hand, be ye therefore sober, and watch unto prayer. 
THE heart of a real Christian, is really taken off from the World and set heavenwards: yet there is still in this flesh, so much of the flesh hanging to it, as will readily poise all downwards, unless it be often wound up, and remembered of these things, that will raise it still to further spiritualness. This the Apostle doth in this Epistle, and particularly in these words.  
In them three things to be considered. 1. A threefold duty recomended. 2. Their mutual Relation, that binds them to one another. 3. The reason here used to bind them upon a Christian.  
And of the three the last is evidently the chief, and here so meant, the other being recommended as suiting it, and subserving to it, prayer: Therefore I shall speak first of it.  
And truly, to speak, and to hear of it often, were our hearts truly and entirely acquainted with it, would have still new sweetness and usefulness in it. Oh! how great were the advantage of that lively Knowledge of it, beyond the exactest defining of it, and a discoursing Knowledge, and of the heads of Doctrine that concern it.  
Prayer is not a smooth expression, or a well-contrived form of words, not the product of a ready memory, nor rich invention, acting itself in the performance; these may draw a neat picture of it, but still the life is wanting. The motion of the Heart Godwards, holy and divine affection, makes prayer real, and lively, and acceptable to the Living God, to whom it is presented; the pouring out of thy heart to him that made it, and therefore hears it, and understands what it speaks, and how it's moved and affected in calling on him. It is not the guilded Paper, and good writing of a Petition that prevails with a Man: but the moving Sense of it, and to the King that discerns the heart, heart sense is the sense of all, and that which he alone regards, listens what that speaks, and takes all as nothing where that is silent, all other excellence i● prayer, is but the outside and fashion of it, that is the life of it.  
Though Prayer precisely taken, is only petition; yet in its ●uller and usual sense, it comprises the vent of our humble sense of vileness and sin, in the sincere confession, and the extolling withal, and praising the holy name of our God; his excellency and goodness, and thankful acknowledgement of received mercies. Of these sweet ingredient perfumes is the incense of prayer composed, and by the divine fire of love ascends unto God; the Heart, and all with it: and when the Hearts of the Saints unite in joint prayer, the Pillar of sweet smoke goes up the greater and fuller. Thus says that Song of the Spouse, going up from the Wilderness, as Pillars of smoke perfumed with Myrrh and Frankincense, and all the Powders of the Merchant: and as the word there signifies, straight Pillars like the tallest straightest kind of trees. Indeed the sincerity and unfeignedness of prayer makes it go up as a straight Pillar, no crookedness in it, tending straight towards Heaven, and bowing to no side by the way. Oh! the single and fixed viewing of God, as in other ways it is the thing makes all holy and sweet, so particularly in this Divine Work of Prayer.  
It is true we have to deal with a God, who of himself needs not this our pains either to inform, or excite him; he fully knows our thoughts before we express them, and our wants before we feel them, or think of them. Nor doth his affection and gracious bent to do his Children good, wax remiss, or admit the least abate and forgetfulness of them.  
But instead of necessity on God's part which cannot be imagined, we shall find that Equity, and that singular Dignity, and Utility of it on our part which cannot be denied.  
1. Equity, that thus the Creaturesignifie his homage to, and dependence on his Creator, for his being, and well-being; takes all the good he enjoys, or expects from that Sovereign Good, declaring himself unworthy, waiting for all upon the terms of free goodness, and acknowledging all from that Spring.  
2. Dignity, Man was made for communion with God his Maker, 'tis the Excellency of his Nature to be capable of this end, the happiness of it to be raised to enjoy it. Now in nothing more in this Life, is this communion actually and highly enjoyed, than in the exercise of prayer; that he may freely impart his affairs, and estate, and wants to God as the faithfullest and powerfullest Friend, the richest and lovingest Father, may use the liberty of a Child, telling his Father what he stands in need of, and desires; and communing, with him with humble confidence, admitted to so frequent presence with so great a King.  
3. The Utility of it. 1. Easing the Soul in times of straight, when it is pressed with griefs and fears, giving the vent, and that in so advantageous a way, emptying them into the bosom of God. The very vent, were it but into the Air, gives ease; or speak it to a Statue rather than smother it, much more ease, poured forth into the lap of a Confident, and sympathising Friend, though unable to help; yet much more of one that can, and of all Friends our God the surest, and most affectionate, and most powerful, so, Isa. 63. 9 both compassion and effectual salvation expressed; In all their affliction he was afflicted, and the Angel of his presence saved them in his love, and in his pity he redeemed them, and he bore them, and carried them all the days of old. And so resting on his Love, Power, and gracious Promises. quiets itself in God upon this assurance, that it's not vain to seek him, and that he despiseth not the sighing of the poor.  
2. The Soul is more spiritually affected with its own condition by opening it up before the Lord, more deeply sensible of sin; and ashamed in his sight in confessing it before him; more dilated and enlarged to receive the mercies suited for; as the opening wide of the mouth of the soul that it may be filled; more disposed to observe the Lord in answering, and to bless him and trust on him upon the renewed experiences of his regard to their distresses and desires.  
3. All the Graces of the Spirit in Prayer are stirred and acted, and by acting, strengthened and increased. Faith in applying the Divine Promises, which are the very Ground that the Soul goes upon to God, and Hope looking out to their performance, and Love particularly expressing itself, in that sweet converse and delighting in it, as love doth in the company of the Person loved, thinks all hours too short in speaking with him: Oh how the Soul is refreshed with freedom of Speech with its beloved Lord; and as it delights in that, so it is continually advanced and grows by each meeting and conference, beholding the excellency of God, and relishing the pure and sublime pleasures that is in near communion with him: looking upon the Father in the face of Christ, and using him as a mediator in prayer, as still it must, is drawn to further admiration of that bottomless love, that found that way of agreement, that new and living way of our access, when all was shut up, and we to have been shut out for ever. And then the affectionate expressions of that reflex love to find that vent in prayer, do kindle higher, as it were ●ann'd and blown up, rise to a greater, and higher, and purer flame, and so tend upwards the more strongly. David as he doth profess his love to God in Prayer in his Psalms, so no doubt it grew in the expressing. I will love thee, O Lord, my strength, Psal 18. and Psal. 116. doth raise an incentive of love out of this very consideration of the correspondence of prayers; I love the Lord, because he hath heard, and resolves thereafter upon persistence in that course; therefore will I call upon him, as long as I live. And as the Graces of the Spirit are advanced in prayer, by their actings; so for this reason further, because prayer sets the soul particularly near unto God in Jesus Christ, 'tis then in his presence; and being much with God in this way, it is powerfully assimilated to him by converse with him; as we readily contract their Habitudes with whom we resort much, especially of such as we singularly love and respect; thus the Soul is moulded further to the likeness of God, is stamped with fuller Characters of him, by being much with him; becomes liker God, more holy and spiritual, and brings back a bright shining from the Mount, as Moses.  
4thly. And not only thus by a natural influence doth prayer work this advantage, but even by a federal efficacy; suiting, and upon suit obtaining supplies of Grace, as the chief good, and besides all other needful mercies, it is a real means of receiving, whatsoever you shall ask, that will I do, says our Saviour. God having established this intercourse, and engaged his Truth and Goodness in it, that if they call on him, they shall be heard and answered. If they prepare the Heart to call, he will incline his ear to hear; and our Saviour hath assured us, that we may build upon his Goodness, and the affection of a Father in him; that he will give good things to them that ask, says one Evangelist, and the holy Spirit to them that ask it, says another; as being the good indeed, the highest of Gifts, and the sum of all good Things, and that which his Children are most earnest supplicants for. Prayer for Grace doth, as it were, set the Mouth of the Soul to the Spring, draws from Jesus Christ, and is replenished out of his fullness, thirsting after it, and drawing from it that way.  
And for this reason is it, that our Saviour, and from him, and according to his example, the Apostles recommend Prayer so much. Watch and pray, says our Saviour, and St. Paul, pray continually. And our Apostle here particularly specifies this, as the grand means of attaining that conformity with Christ, which he presses, this is the highway to it, be sober, and watch unto prayer. He that is much in prayer, shall grow rich in grace; he shall thrive and increase most, that is busiest in this, which is our very traffic with Heaven, and fetches the most precious commodities thence, he that sets oftenest out these Ships of desire, makes the most Voyages to that Land of Spices and Pearls, shall be sure to improve his stock most, and have most of Heaven upon Earth.  
But the true art of this trading is very rare; every trade hath something wherein the skill of them lies; but this is deep and supernatural, is not reached by humane industry; industry is to be used in it, but we must know it comes from above, the faculty of it, that Spirit of Prayer; without which Learning, and Wit, and religious Breeding can do nothing. Therefore this to be our prayer often, our great suit for the Spirit of Prayer, that we may speak the Language of the Sons of God by the Spirit of God, which alone teaches the Heart to pronounce aright those things, that the Tongue of many Hypocrites can articulate well to man's ear; and only the Children in that right strain, that takes him, call God their Father, and cry unto him as their Father; and therefore many a poor unlettered Christian, so far outstrips your School-Rabbies in this faculty, because it is not effectually taught in these lower Academies; they must be in God's own School, Children of his House, that speak this Language, Men may give Spiritual Rules and Directions in this, and such as may be useful, drawn from the word, that furnishes us with all needful Precepts, but you are still to bring these into the seat of this faculty of prayer, the Heart, and stamp them upon it, and so to teach it to pray, without which there is no prayer; this is the prerogative Royal of him, that framed the Heart of Man within him.  
But for advancing in this, growing more skilful in it, it is, with continual dependence on the Spirit, to be much used; praying much thou shalt be blest with much faculty for it, so then askest thou, what shall I do that I may learn to pray? there be things here to be considered, that are expressed as serving this end, but for present this and chiefly this, by praying thou shalt learn to pray, thou shalt both obtain more of the Spirit, and find more the cheerful working of it in Prayer, when thou puttest it often to that work, for which it is received, and wherein it is delighted; and as both advantaging all Graces, and the Grace of Prayer itself, this frequency and abounding in Prayer is here very clearly intended, in that the Apostle makes it as the main of our work that we have to do, and would keep our hearts in a constant aptness for it; be sober and watch; to what end? unto prayer.  
Be sober and watch.] They that have no better, must make the best they can of carnal delights: it is no wonder they take as large a share of them as they can bear, and sometimes more: But the Christian is called to a more excellent estate, and higher pleasures; so that he may behold men glutting themselves with these base things, and be as little moved to share with them, as men are taken with the pleasure a Swine hath in weltering in the Mire.  
It becomes the Heirs of Heaven to be far above the love of the Earth, and in the necessary use of any thing in it, still to keep both within the due measure of their use, and their heart wholly disengaged from the affection of them. This is the Sobriety here exhorted.  
It's true, that in the commonest sense of the word, it is very commendable, and it is sit to be so considered by a Christian, that he fly gross intemperance, as a thing most contrary to his condition, and holy calling, and wholly inconsistent with the spiritual temper of a renewed mind, and those exercises to which it is called, and its progress in its way homewards. It is a most unseemly sight to behold one, simply by outward profession a Christian, overtaken with surfeitting and drunkenness, much more, to be given to the vile custom of it: all sensual delights, the filthy lust of uncleanness go under the common name of Insobriety, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Intemperance, and they all degrade and destroy the noble Soul; are unworthy of Man, much more of a Christian, and the contempt of them preserves the Soul, and elevates it.  
But the Sobriety here recommended, though it takes in that too, yet reaches further than temperance in meat and drink. It is the spiritual temperance of a Christian mind in all earthly things; as our Saviour joins these together, Luk. 21. 34. surfeiting and drunkenness, and cares of this life: and under the cares are all the excessive desires and delights of this life, which canno● be followed, and attended without distempered carefulness.  
Many that are sober men, and of temperate diet, yet are spiritually intemperate, drunk with pride, or covetousness, or passion, drunk with self-love, and love of their pleasures and ease, with love of the world, and the things of it, which cannot consist with the love of God, as St. john tells us: drunk with the inordinate unlawful love even of their lawful calling, and the lawful gain they pursue by it, their hearts going after it, and so reeling to and fro, never fixed on God and heavenly Things; but either hurried up and down with uncessant business, or if sometimes at ease, it is, as the ease of a drunken man, not composed to better and wiser thoughts, but falling into a dead sleep, contrary to the watching here joined with sobriety.  
Watch.] There is a Christian Rule to be observed in the very moderating of bodily sleep, and that particularly for the interest of Prayer; but Watching, as Sobriety here, is chiefly the spiritual circumspectness and vigilancy of the mind, in a wary walking posture, that it be not surprised by the assaults or slights of Satan, by the World, nor its nearest and most deceiving enemy, the corruption that dwells within, that being so near, doth most readily watch unperceived advantages, and easily circumvents us, Heb. 12. 1. The Soul of a Christian being surrounded with enemies of so great, both power and wrath, and so watchful to undo it, should it not be watchful for its own safety, and live in a military vigilancy continually, keeping constant watch and sentinel, and suffering nothing to pass that may carry the least suspicion of danger; to be distrustful and jealous of all the motions of his own Heart, and the smile of the World, and in relation to these, it will be a wise course to take that word as a good caveat, be watchful, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and remember to mistrust. Under the Garment of some harmless pleasure, or some lawful liberties, may be conveyed into thy Soul some thief or traitor, that will either betray thee to the enemy, or at least pilser, and steal of the preciousest things thou hast. Do we not by experience find, how easily our foolish hearts are seduced and deceived, and so apt to deceive themselves? and by things that seem to have no evil in them, yet are drawn from the height of affection to our highest good; and from our Communion with God, and study to please him, which should not be intermitted, for than it will abate, but aught still be growing.  
2. Now the Relation of these is clear, they are inseparably linked together, each of them assistant and helpful to the other in their nature, as they are here in the words, Sobriety the friend of watchfulness, and prayer of both. Intemperance doth of necessity draw on sleep; excessive eating or drinking sending up too many, and so gross vapours, surcharge the brain; and when the body is thus deadened, how unfit is it for any active employment? Thus the mind by a surcharge of delights, or desires, or cares of earth, is made so heavy, and dull, that it cannot awake, hath not spiritual activeness, and clearness, that spiritual exercises, particularly Prayer, do require. Yea as bodily insobriety, full feeding, and drinking, not only for the time, indisposes to action, but by custom of it, brings the body to so gross and heavy a temper, that the very natural spirits cannot stir to and fro in it with freedom: but are clogged, and stick as the Wheels of a Coach in a deep miry way. Thus is it with the Soul glutted with earthly things, the affections bemired with them, make it resist and unactive in spiritual things, and the motions of the spirit heavy, and obscured in it, grows carnally secure, and sleepy, prayer comes heavily off. But when the affections are soberly acted, and even in lawful things, that they have not liberty, with the reins laid on their Necks, to follow the World and carnal projects and delight, when the unavoidable affairs of this life are done with a spiritual mind, a heart kept free and disengaged; Then is the Soul more nimble for spiritual things, for Divine Meditation, and Prayer, it can watch and continue in these things, and spend itself in that excellent way with more alacrity.  
Again, as the Sobriety, and the watchful temper attending it, enables for Prayer, so Prayer preserves these, it winds up the Soul from the Earth, raises it above these things that intemperance feeds on, acquaints it with the transcending sweetness of Divine Comforts, the love and the loveliness of Jesus Christ, and these most powerfully wean the Soul from these low creeping pleasures, that the World gapes after, and swallows with such greediness. He that is admitted to nearest intimacy with the King, and is called daily to his presence, not only in the view and company of others, but likewse in secret, will he be so mad, as to sit down and drink with the kitchen boys, or the common guards, so far below what he may enjoy? surely no.  
Prayer being our near Communion with the great God, certainly it sublimates the Soul, and makes it look down upon the base ways of the World with disdain, and despise the truly besotting pleasures of it. Yea the Lord doth sometime fill these Souls, that converse much with him, with such beautiful delights, such inebriating sweetness, as I may call it, that 'tis in a happy manner drunk with those; and the more of this, the more is the Soul above base intemperance in the delights of the World: as common drunkenness makes a Man less than a Man; this makes him more; that throws him below himself, makes him a beast; this raises him above, makes him an Angel.  
Would you (as sure you ought) have much faculty for Prayer, and be frequent in 〈◊〉 and find much the pure sweetness of it, then 〈…〉 selves more the muddy pleasures and sweetness of the World? if you would pray much, and with much advantage, then be sober and watch unto prayer? 〈…〉 your hearts to long so after ease, and wealth 〈◊〉 esteem in the World: these will make your hearts, if they mix with them, become like them, and take 〈◊〉 quality, will make them gross, and earthly, and unable to mount up; will clog the wings of prayer, and you shall find the loss when your Soul is heavy and drowsy, and falls off from delighting in God, and your Communion with him. Will such things, as those you follow, be able to countervail your damage? can they speak you peace, and uphold you in a day of darkness and distress, or may it not be such now, as will make them all a burden and vexation to you? But on the otherside, the more you abate and let go of these, and come empty and hungry to God in prayer, the more room shall you have for his consolations, and therefore the more plentifully will he pour in of them, and enrich your Soul with them the more, the less you take in of the other.  
2. Would you have yourselves raised to, and continued and advanced in a spiritual heavenly temper, free from the surfeits of earth, and awake, and active for heaven, be uncessant in prayer?  
But thou wilt say, I find nothing but heavy indisposedness in it, nothing but roving, and vanity of heart: and so, though I have used it sometime, it's still unprofitable and uncomfortable to me? although it be so, yet hold on, give it not over; or need I say this to thee, though it were referred to thyself? wouldst thou forsake it, and leave off? then what wouldst thou do next, for if no comfort in it, far less any for thee, in any other way. If tentation should so far prevail with thee, as to try intermission; either thou wouldst be forced to return to it presently, or certainly wouldst fall into a more grievous condition, and after horrors and lashings, must at length come back to it again, or perish for ever. Therefore however it go, continue praying, strive to believe that love thou canst not see: for where sight is abridged, there it is proper for faith to work: if thou canst do no more, lie before thy Lord and look to him. Lord here I am, thou mayst quicken and revive me, if thou wilt, and I trust thou wilt, but if I must do it, I will lie at thy feet; my life is in thy hand, and thou art goodness and mercy; while I have breath I will cry, or if I cannot cry, yet I will wait on and look to thee.  
One thing forget not, that the ready way to rise out of this sad, yet safe estate, is to be much in viewing the Mediator, and interposing him betwixt the father's view, and thy Soul. Some that do orthodoxly believe this to be right, yet, as often befalls us in other things of this kind, they do not so consider, and use it in their necessity, as becomes, and therefore fall short of comfort: he hath declared it, no Man comes to the Father but by me. How vile soever, put thyself under his robe, and into his hand, and he will lead thee in to the Father, and present thee acceptable and blameless: The Father shall receive thee, and declare himself well pleased with thee in his well beloved Son, who hath covered thee with his righteousness and brought thee so Clothed, and set thee before him.  
3. The third thing is the reason binding on these, The end of all things is at hand.  
This is needful often to be remembered, for even believers too readily forget it, and it's very suitable to the Apostles foregoing discourse of Judgement, and to his present exhortation to sobriety, and watchfulness unto prayer, even the general end of all at hand, though since the Apostle writ this many Ages are past. For (1.) The Apostles usually speak of the whole time after the coming of Jesus Christ in the flesh as the last time, for that two double Chiliads of years passed before it, the one before, the other under the Law, and in this third, it is conceived, shall be the end of all things. And the Apostles seem by divers expressions to have apprehended it in their days not far off. So St. Paul 1. Thess. 4. 17. We which are alive, and remain, shall be caught up together with them in the Clouds. As not impossible, that it might come in their time, which put him upon some explication of that correction of their mistakes, in his next Epistle to them, wherein notwithstanding he seems not to assert any great tract of time to intervene, but in that time great things were first to come. (2.) However this might always have been said in respect of succeeding Eternity, the whole duration of the World is not considerable, and to the eternal Lord that made it, and hath appointed its period, a thousand years are as one day. We think a thousand years a great matter in respect of our short life, and more through our short sightedness, that look not through to eternal life: but what is the utmost length of time, were it millions of years to a thought of eternity. We find much room in this earth, but to the vast heavens, it is but as a point. Thus that which is but small to us, a field or little enclosure: a Fly, had it skill, would divide it into vinces, in proportion to itself. (3.) To each man the end of all things, is even after our measure, at hand; for when he dies, the World ends for him. Now this consideration fits the Subject, and presses it strongly, seeing all things shall be quickly at an end, even the frame of Heaven and Earth, why should we, knowing this, and having higher hopes, lay so much out of our desires and endeavours upon these things, that are posting to ruin; it's no hard notion to be sober, and watchful to prayer, to be trading that way, and seeking higher things, very moderate in these, seeing they are of so short a date: and as in themselves and their utmost term, so more to each of us particularly who are so soon cut off, and flee away; why should our hearts cleave to those things from which we shall so quickly part, and if we will not freely part and let go, we shall be pulled away, and pulled with the more pain, the closer we cleave, and faster we are glued to them.  
This the Apostle St. Paul casts in seasonably, though many think it not seasonable at such times, when he is discoursing of a great point of our life, marriage, to work Christian minds to a holy freedom both ways, whether they use it or no, not to view it, nor any thing here with the World's Spectacles, that make it look so big and so fixed, but to see in the stream of time as passing by, and no so great matter, the fashion of this World passeth away, as a pageant or show in a Street, going through and quickly out of sight: what became of all the marriage Solemnities of Kings and Princes of former Ages, that they were so taken up with in their time? when we read of them described in History, they are as a night dream, or a day fancy, that passes through the wind, and vanishes.  
Oh! foolish man that hunts such poor things, and will not be called off, till death benight him, and his great work not done, yea, not begun; no nor seriously thought of, your Buildings, your Trading, your Lands, your Matches, and Friendships, and Projects when they take with you, and your hearts are after them, say, but, for how long all these? their end is at hand; therefore be sober, and watch unto prayer, learn to divide better, more hours for it, and fewer for them; your whole heart for it, and none of it for them; seeing they will fail you so quickly, prevent them, come free, lean not on them till they break, and you fall into the pit.  
'Tis reported of one that hearing that 5th. of Genesis read, so long lives, and yet the burden still, they died, Enoch lived 905, and he died; Seth 912, and he died; Methuselah 969, and he died; took so deep the thought of death and eternity, that it changed his whole frame, and set him from a voluptuous to a most strict and pious course of life, how small a word will do much, when God sets it into the heart. But sure this one thing would make the Soul more calm, and sober in the pursuit of present things; if their term were truly computed and considered. How soon shall youth, and health, and carnal delights be at an end? how soon shall State craft, and Kingcraft, and all the great Projects of the highest Wits and Spirits be laid in the dust? This casts a damp upon all those fine things; but to a Soul acquainted with God, and in affection removed hence already, no thought so sweet as this; helps much to carry it cheerfully through wrestle and difficulties; through better and worse, they see Land near, and shall quickly be at home, that's the way. The end of all things is at hand: an end of a few poor delights, and the many vexations of this wretched life; an end of tentations and sins, the worst of all evils; yea, an end of the imperfect fashion of our best things here, an end of prayer itself, to which succeeds that new Song of endless praises.   
Verse 8. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. 
THE Graces of the Spirit are an entire frame making up the new Creature, and none of them can be wanting, therefore the Doctrine and Exhortation of the Apostles, speak of them usually, not only as inseparable, but as one. But there is amongst them all, none more cemprehensive, than this of Love: insomuch that St. Paul calls it the fullfilling of the Law; love to God the sum of all relative to him, and so likewise is it towards our Brethren. Love to God is that, which makes us live to him, and be wholly his, that which most powerfully weans us from this World, and causeth us delight in communion with him, in holy Meditation and Prayer. Now the Apostle adding here of the duty of Christians to one another, giveth this the prime, yea, the sum of all: Above all have fervent love.  
Concerning this, Consider, (1.) The Nature of it. (2.) The Eminent Degree of it. (3) The Excellent Fruit of it.  
1. It is an union, therefore called a bond or chain that links things together. 2. 'Tis not a mere external union that holds in customs, or words, or outward carriage, but an union of hearts. 3. 'Tis here not a natural, but a spiritual supernatural union; it is that mutual love of Christians as Brethren. There is a common benevolence and goodwill due to all; but a more particular uniting affection interchangeably one, amongst Christians.  
The Devil being an Apostate Spirit, revolted and separated from God, doth naturally project and work division. This was his first exploit, and still his grand design and business in the World: he first divided Man from God, put them at an enmity by the first Sin of our first Parents, and the next we read of in their first Child, was enmity against his Brother, so Satan is called by our Saviour justly, a liar, and a murderer from the beginning; murdered man by lying, and made him a murderer.  
And as the Devil's work is Division, Christ's work is Union; he came to dissolve the works of Satan by a contrary work, he came to make all Friends, to recollect and reunite all Men to God, and Man to Man; and both those unions hold in him by virtue of that marvellous union of Natures in his Person; and that Mysterious Union of the Persons of Believers with him as their Head, so the word, Eph. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To unite all in one head.  
Thus his great project in all: this he died and suffered for, and this he prayed for, john 17. and this is strong above all ties, natural or civil, union in Christ; this they have that are indeed Christians, this they pretend to have, if they understood it, that profess themselves Christians. If natural friendship be capable of that expression one spirit in two bodies, Christian union hath it much more really and properly: for there is indeed one Spirit more extensive in all the Faithful; yea, so one Spirit that it makes them up into one body more intensive: they are not so much as divers bodies, only divers members of one body.  
Now this love of our Brethren, is not another from the love of God, 'tis but the streaming forth of it, or the reflex of it: Jesus Christ sending in his Spirit into the heart, unites it to God in himself by love, which is all indeed; that loving of God supremely and entirely with all the mind and soul, all the combined strength of the heart, and then that same love, first wholly carried to him▪ is not divided or impaired by the love of our Brethren; 'tis but dilated and derived from the other: he allows, yea, commands, yea, causes, that it stream forth, and act itself toward them, remaining still in him, as in its source and centre, beginning at him, and returning to him, as the Beams that diffuse themselves from the Sun, and the Light and Heat, yet are not divided, or cut off from it, but remain in it; and by emanation issue from it. Loving our Brethren in God, and for him, not only because he commands us to love them, and so the Law of Love to him ties us to it, as his Will; but because that love of God doth naturally extend itself thus, and acts thus, in loving our Brethren after a Spiritual Christian manner, we do even in that love our God.  
Loving of God makes us one with God, and so gives us an impression of his divine bounty in his Spirit, and his love, the proper work of his Spirit dwelling in the Heart, enlarges and dilates it, as self-love contracts and streightens it, so that as self-love is the perfect opposite to the love of God, it is likewise so to brotherly-love, shuts out and undoes both; and where the love of God is rekindled, and enters the Heart, it destroys and burns up self love, and so carries the affection up to himself, and in him forth to our Brethren.  
This is that bitter root of all enmity in man against God and amongst Men, against one another, Self, Man's Heart turned from God towards himself; and the very work of renewing Grace is, to annual and destroy Self, to replace God in his Right, that the Heart and all its Affections and Motions be at his dispose: so that instead of self-will and self-love that ruled before, now the Will of God, and the Love of God commands all.  
And where it is thus, there this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this love of our Brethren, will be sincere. Whence is it that Wars, and Contests, and mutual Disgrace and Despising abound so; but that men love themselves, and nothing but themselves, or in relation to themselves, as it pleases or is advantageous to them; that's the Standard and Rule, all is carried by interest, so thence are stri●es and defame, and bitterness against one another; but the Spirit of Christ coming in, undoes all selfishness. And now according to God, what he wills and loves, that's Law, and a powerful Law, so written on the Heart, this Law of Love, that it obeys not unpleasantly; but with delight, no constraint but the sweet constraint of love; to forgive a wrong, to love even thine enemy for him, is not only feisible now, but de●ectable, that ere while thou thoughtest impossible.  
That Spirit of Christ is all sweetness and love, so calms and composes the Heart, that peace with God, and that unspeakably blessed correspondence of love with him, doth so fill the Soul with lovingness and sweetness, that it can breathe nothing else, hates nothing but sin, pities the sinner, and carries to the worst that love of goodwill, desiring their return and salvation: but to those, in whom appears the Image of their Father, those their heart cleaves to, as Brethren indeed. No advantages natural, no birth, no beauty, nor wit draws a Christian's love so much, as the resemblance of Christ, wherever that is found, it is comely, and lovely to a Soul that loves him.  
Much communion with God sweetens and calms the mind, cures the distempers of passion and pride, that are the avowed enemies of love, particularly Prayer and Love suit well. (1.) Prayer disposes to this love; he that loveth not, knoweth not God, saith the beloved Apostle, for God is love; he that is most conversant with love, the spring of where 'tis purest and fullest, cannot but have the fullest measure of it, flowing in from thence into his heart, and flowing forth from thence, unto his Brethren; if they, that use the society of mild and good men, are insensibly assimilated to them, grow like them, and contract somewhat of their temper; much more doth familiar walking with God powerfully transform the Soul into his likeness; makes it merciful and loving, and ready to forgive, as he is.  
2. This love disposes to prayer, to pray together, hearts must be consorted and tuned together: otherwise how can they sound the same Suits harmoniously. How unpleasant in the exquisite ear of God, that made the ear, are the jarring disunited hearts, that often seem to join in the same prayer, and yet are not set together in love: and when thou prayest alone, thy heart imbittered and disaffected to thy Brother, altho' upon an offence done to thee, 'tis as a mistuned Instrument, the Strings are not accorded, so are not in tune amongst themselves, and so the sound is harsh, and offensive; try it well thyself, and thou wilt perceive it; how much more he, to whom thou prayest when thou art stirred, and in passion against thy Brother, or not on the contrary, lovingly affected towards him; what broken disordered unfastened stuff are thy requests, therefore the Lord will have this done first, the Heart tuned, go thy way, (says he,) leave thy Gift, and be reconciled to thy Brother, etc.  
Why is this so much recommended by Christ, and so little received by Christians, given by him as the cognisance and badge of his Followers, and of them that pretend to be so, so few that wear it. Oh! little real Christianity were more worth than all that empty profession and discourse, that we think so much of. Hearts receiving the mould and stamp of this Rule; these were living Copies of the Gospel; ye are our Epistle, says the Apostle. We come together, and hear, and speak sometimes of one Grace, and sometimes of another; and the most never seek to have their hearts enriched with the possession of any of them. We search not to the bottom the perverseness of our Nature, and the guiltiness that is upon us in these; or we shift off the Conviction, and find a way to forget it when the hour's done.  
That accursed root, self-love, that makes man an enemy to God, and Men enemies and devourers one of another, who sets to the discovery and the displanting of it, bends the force of holy Endeavours and Prayer, supplicates the hand of God for the plucking of it up? Some Natures are quieter and make less noise, but till the heart be possessed with the love of God, it shall never truly love either men, in that way due to all, or the Children of God in their peculiar relation.  
Among yourselves, etc.] That is here the point, the peculiar love of the Saints as thy Brethren, glorying and rejoicing in the same Father, the Sons of God begotten again to that lively hope of glory: now these as they owe a bountiful disposition to all, they are mutually to love one another as Brethren.  
Thou, that hatest and reproachest the godly, and the more they study to walk as the Children of their holy Father, the more thou hatest them, art glad to find a spot to point at on them, or wilt dash mire on them where thou findest none; know, that thou art in this, the enemy of God, that the indignity done to them, Jesus Christ will take it, as done to himself: truly we know that we have passed from death unto life, because we love the Brethren: he that loveth not his Brother abideth in death. So then renounce this Word, or else believe that thou art yet far from the Life of Christ, that so hatest it in others. Oh! but they are but a number of Hypocrites, wilt thou say. Brethren, if they be so, this declares so much the more thy extreme hatred of holiness, that canst not endure so much as the Picture of it, canst not see any thing like it, but thou must let fly at it, and this argues thy deep hatred of God, holiness in a Christian as the Image of God, and the Hyprocrite in the resemblance of it, is the Image of a Christian, so thou hatest the very Image of the Image of God: for deceive not thyself, it is not the latent evil in hypocrisy, but the apparent good in it that thou hatest. The profane Man thinks himself a great Zealot against Hypocrisy, he is still crying out of it, but it's only this he is angry at, that all should not be ungodly, wicked enemies of Religion, as he is, either dissolute, or merely civil; and the civil man is readily the bitterest enemy of all strictness beyond his own size, as condemning him, and therefore he cries it down, as all of it false and counterfeit wares.  
Let me entreat you, if you would not be found fighters against God, let no revile be heard amongst you, against any that are or seem to be Followers of Holiness: if ye will not reverence it yourselves, yet reverence it in others, at least do not reproach it. It should be your ambition, else why are you willing to be called Christians: but if you will not pursue holiness, yet persecute it not: if you will not have fervent love to the Saints, yet burn not with infernal heat of fervent hatred against them; for truly that is one of the likeliest pledge of these flames, and society with damned Spirits; as love to the Children of God is, of that inheritance and society with them in glory.  
2. You that are Brethren and united by that purest and strongest tie; as you are one in your head, in your life derived from him, in your hopes of glory with him; seek to be more one in heart, in fervent love one to another in him. Consider the combinements and concurrences of the wicked against him, and his little flock; and let this provoke you to more united affections. Shall the Scales of Leviathan (as one alludes) stick so close together, and shall not the Members of Christ be more one and undivided: you that can resent it, stir up yourselves, to bewail the present divisions and fears of more, suit earnestly for that one Spirit to act and work more powerfully in the hearts of his people.  
2dly. The eminent degree of this love. 1. It's eminency amongst Graces above all. 2. The high measure of it required fervent love [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] a high bent, or strain of it, that which acts strongly, and carries far.  
1. 'Tis eminent, that which indeed among Christians preserves all, and knits all together; therefore called, Col. 3. the bond of perfection, all bound up by it. How can they pray together, advance the name of their God, keep in and stir up all Grace in one another, unless they be united in love? how can they have access to God, or fellowship with him, who is love, as St. john speaks: if instead of this sweet temper there be rancours and bitterness amongst them? so then uncharity and divisions amongst Christians, doth not only hinder their civil good, but their spiritual much more: and that not only lucro cessante (as they speak) interrupting the ways of mutual profiting, but damno emergente, it doth really damage them, and brings them to losses; preys upon their Graces, as hot withering winds on Herbs and Plants: where the Heart entertains either bitter malice, or but uncharitable prejudices, there will be a certain decay of spiritualness in the whole Soul.  
2. Again, for the degree of this love required, it is not a cold indifferency, a negative love, as I may call it, or not willing of evil, nor a lukewarm wishing of good, but fervent and active love: for if fervent, it will be active, a fire will not be smothered, it will find way to extend itself.  
3. The Fruits of this Love follow. 1. Covering of evil, in this verse. 2. Doing of good, verse 9 etc.  
Covers▪] This from Solomon, and here as it's represented to be thus done, as a main act of love: so love is commended by it, as a most useful, and laudable act of it, covers sins, and a multitude of sins.  
Solomon saith, as the Opposition clears the Sense, hatred stirs strife, aggravates and makes the worst of all, but love covers a multitude of sins; delights not in undue disclosing of brethren's failings, doth not eye them rigidly, nor expose them willingly to the eyes of others.  
Now this commends charity, in regard of its continual usefulness and necessity this way, considering human frailty; and that in many things (as St. james speaks) we all offend; so that this is still needful on all hands: what do they think that are still picking at every appearing infirmity of their Brethren; know they not that the frailties that cleave to the Saints of God while they are here, doth stand in need of, and call for this mutual office of love to cover and pass by; who is there that stands not in need of this? if none, why are there any that deny it to others? there can be no society nor entertaining of Christian converse without it, giving as we speak the allowance, reckoning to meet with defects, and weaknesses on all hands, covering the failings one of another, seeing its needful from each to another.  
Again, as the necessity of this commends it, and the love whence it flows; so there is that laudable ingenuity in it, that should draw us to the liking of it; 'tis the bent of the basest and worthlessest Spirits to be busy in the search and discovery of others failings, passing by all that is commendable and imitable, as base Flies readily sitting on any little sore they can find, rather than upon the sound parts: but the more Excellent Mind of a real Christian, loves not unnecessarily to touch, no nor to look upon them, rather turns away, never uncover their Brother's sore, but to cure it; and no more than of necessity must be for that end, would willingly have them hid, that neither they nor others might see them.  
This bars not the judicial trial of scandalous offences, nor the delation of them, and bringing them under due censure: the forbearing of this is not charity, but both iniquity, and cruelty, and this cleaves too much to many of us; they that cannot pass the least touch of a wrong done to themselves, can digest twenty high injuries done to God by profane persons about them, and resent it not, and such may be assured, they are yet destitute of love to God, and of Christian love to their Brethren which springs from it.  
The uncovering of sin necessary to the curing of it is not only no breach of charity, but is indeed a main point of charity, and the neglect of it the highest kind of cruelty. But further than that goes, certainly this rule teaches the veiling of our brethren's infirmities from the eyes of others, and even from our own, that we look not on them with rigour; no, nor without compassion.  
First. Love is witty in finding out the fairest constructions of things doubtful, and this is a great point Take me the best action that can be named, pride, and malice shall find a way to disgrace it, and put a hard visage on't. Again, what is not undeniably evil, love will turn all the ways of viewing it, till it find the best and most favourable.  
2. Where the thing is so a sin, that this way of covering it▪ can have no place, yet then will love consider what may lessen it most, whether a surprise or strength of tentation, or ignorance, as our Saviour, Father, forgive them, for they know not what they do, or natural complexion, or at least will still take in humane frailty, to turn all the bitterness of passion into sweet compassion.  
3. All private reproofs, and where conscience requires public delation and censure, even these will be sweetened in that compassion that slows from love, if such a sore as must not be let lie covered up, lest it prove deadly: so that it must be uncovered to be lanced, and cut, that it may be cured this to be done as loving the Soul of the Brother. Where the rule of consciences urges it not, than thou must bury it; and be so far from delighting to divulge such things, that as far as without partaking in it thou mayest, thou must veil it from all eyes, and try the way of private admonition, and if the party appear to be humble and willing to be reclaimed, then forget it, cast it quite out of thy thoughts, that as much as may thou mayest learn to forget it more. But this, I say, to be done with the tenderest bowels of pity, feeling the cuts thou art forced to give in that necessary incision, and use mildness and patience. Thus the Apostle instructs his Timothy. Reprove, rebuke, exhort, but do it with long suffering, with all long suffering. 2. Tim. 4. 2. And even they that oppose, instruct, says he, with meekness: if God peradventure will give them repentance to the acknowledging of the truth. chap. 2. verse. 25,  
4. If thou be interessed in the offence, even by unfeigned free forgiveness, so far as thy concern goes, let it be, as if it had not been. And though thou meet with many of these; Charity will gain, and grow by such occasions. And the more it hath covered, the more it can cover, cover a multitude, says our Apostle, Covers all sins, says Solomon: yea though thou be often put to't by the same party, what made thee forgive once, well improved, will stretch our Saviour's rule to seventy times seven times in one day.  
And truly even this, Men mistake grossly, that think it is greatness of Spirit to resent wrongs, and baseness to forgive them; on the contrary, it is the only excellent Spirit scarce to feel a wrong, or feeling, strait to forgive it; 'tis the greatest, and the best of Spirits that enables to this, the Spirit of God, that Dove like Spirit, that rested on our Lord Jesus, and from him derived to all that are in him. I pray you think, is it not a token of a tender sickly body, to be altered with every touch from every blast it meets with? and thus is it of a poor weak sickly Spirit, to endure nothing, to be distempered at the least air of an injury; yea with the very fancy of it, where there is none.  
Inf. 1. Learn then to beware of these evils, that are contrary to this Charity, do not dispute with yourselves in rigid remarks and censures, when the matter will bear any better sense.  
2. Do not delight in tearing a wound wider, and stretching a real failing to the utmost.  
3. In handling of it, study gentleness, and pity, and meekness: these will advance the cure, whereas thy flying out into passion against thy fallen Brother, will prove nothing, but as the putting of thy nail into the sore, that will readily rankle it, and make it worse: even sin, may be sinfully reproved, and how thinkest thou, that sin shall redress sin, and reduce the sinner.  
There is a great deal of spiritual art, and skill in dealing with another's sin, and requires much spiritualness of mind, and much prudence, and much love, a mind clear from passion, for that blinds the eye, and makes the hand rough, that a Man neither rightly sees, nor handles the sore he goes about to cure, and many are lost through the ignorance, and neglect of that due temper to be brought to this work. Men think otherwise, that their rigours are much spiritualness, but they mistake it, Gal. 6. 1. Brethren, if a Man be overtaken in a fault, yea which are spiritual, restore such an one in the spirit of meekness, considering thyself, lest thou be also tempted.  
4. For thyself; as an offence touches thee, learn to delight as much in that Divine way of forgiveness, as carnal minds do in that base and inhuman way of revenge. 'tis not, as they Judge, a glory to ruffle and swagger for every thing, but the glory of Man to pass by a transgression, makes him God like. And consider thou often, that love that covers all thine, that blood that was shed to wash off thy guilt; needs any more be said to gain all in this, that can be required of thee.  
Now the other point of doing good, is. 1. In one particular, ver. 9 Then dilated to a general rule, ver. 20.   
Verse 9 9 Use Hospitality one to another without grudging. 
THE particular of Hospitality or kindness to strangers, being in those times, and places in much use in travel, and particulary needful often among Christians one to another then, by reason of hot and general persecutions; but under the name of this, are comprised, I conceive, all other supply of the wants of our Brethren in outward things.  
Now for this, the way and measure indeed must receive its proportion from the estate and ability of persons. But certainly the great straitning of hands in these things is more from the straitness of hearts than of means: a large heart with a little estate, will do with much cheerfulness, and little noise; while hearts glued to the poor riches they possess, or rather are possessed by, can scarce part with any thing, till they be pulled from all.  
Now for supply of our brethren's necessities, one good help is, the retrenching of our own superfluities, turn the stream into that channel where it will refresh thy brethren, and enrich thyself; and let it not run into the dead Sea; Thy vain excessive entertainments, thy gaudy variety of dresses, these thou dost not challenge, thinking its of thine own, but know as follows, thou art but Steward of it, and this is not faithful laying out, canst not answer it, yea its robbery thou robbest thy poor brethren that want necessaries, whilst thou lavishest thus on unnecessaries; such a feast, such a suit of apparel, direct robbery in the Lord's eye, and the poor may cry, that is mine that you cast away so vainly, by which both I and you might be profited. Prov. 3. 27. 28.  
Without grudging.] Some look to the actions, but few to the intention and posture of mind in them; and yet that is the main, 'tis all indeed, even with Men so far as they can perceive it, much more with thy Lord, who always perceives it to be full. He delights in the good he does his creatures: he would have them so to one another, especially his Children to have this tract of his likeness. See then, when thou givest alms or entertainest a stranger, that there be nothing either of under grumbling, or crooked self seeking in it. Let the left hand have no hand in it, not so much as know of it, as our Saviour directs, not to please Men, or to please thyself, or simply out of a natural pity or consideration of thy own possible incidency into the like case, which many think very well, if they be so moved: but here a higher principle moving thee, love to God, and to thy Brother, in, and for him; this will make it cheerful, and pleasant to thyself, and well pleasing to him, for whom thou dost it. We lose much in actions of themselves good, both of piety and charity, through disregard of our hearts in them: and nothing will prevail with us, to be more intent this way, to look more on our hearts, but this, to look more on him, that looks on them, and Judges, and accepts all according to them.  
Though all the sins of former Ages gather, and fall into the latter times, this is pointed out as the grand evil, uncharity. The Apostle St. Paul, 2. Timoth. 3. 2. tells that in the last days, Men shall be covetous, slanderers, lovers of pleasures, more than lovers of God: But how, from whence all this confluence of evils. The spring of all set first, and that is the direct opposite of Christian love, they shall be [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] lovers of themselves. This is it, that kills the love of God, and the love of our Brethren, and kindles that infernal fire of love to please themselves, riches make Men voluptuous, and covetous, etc. Truly whatsoever become of men's curious compute of times; this wretched selfness, and decay of love may save us this labour of much Chronological debate in this, and the certain character of them conclude, these to be the latter times, in a very strict sense. All other sins are come down along, and run combined now, but truly uncharity is the main one, as old age is a rendezvous or meeting place of maladies, but especially subject to cold diseases; thus is it, in the old Age of the World many sins, but especially coldness of love, as our Saviour foretells it, that in the last days the love of many shall wax cold, as the diseases of the youth of the World, was the abounding of last, Gen. 6. so of its Age, decay of love, and as that heat called for a total deluge of waters, so this coldness for fire to the kindling an universal fire, 
[Aquae propter ardorem libidinis, ignis propter teporem charitatis.]  that shall make an end of it, and the World together.  
But they 〈◊〉 are the happy Men, and have the advantage of all the World, in whom the World is burnt up before hand, by another fire, that Divine Fire of the love of God, kindled in their hearts, by which they ascend up to him, and are reflected from him upon their Brethren with a benign heat and influence for their good. Oh! be unsatisfied with yourselves, and re●dess till you find it thus, your hearts possessed with this excellent grace of love, that you may have it, and use it, and it may grow by using, and acting. I could, methinks, heartily study on this, and weary you with the iterated pressing this one thing, if there were hopes in so wearying you, to weary you out of these evils that are contrary to it, and in pressing this grace, to make any real impression of it upon your hearts: besides all the further good that follows it, there is in this love itself, so much peace, and sweetness, that abundantly pays itself, and all the labour of it; whereas pride, and malice do fill the heart with continual vexations, and disquietness, and eat out the very bowels wherein they breed. Aspire to this to be wholly bend, not only to procure, or desire hurt to none; but to wish, and seek the good of all and for those that are in Christ, sure that will unite thy heart to them, and stir thee up, according to thy opportunities and power to do them good, as parts of Christ, of the same body with thyself.   
Verse 10. 10. As every man hath received the Gift, even so minister the same one to another, as good Stewards of the manifold Grace of God. 
THIS is the rule concerning the Gifts and Graces bestowed on Men; and we have here. 1. Their difference in their kind and measure. 2. Their Concordance in their source and use.  
1. Different in their kind, that expressed in the first clause, as every one hath received. Then again in the last clause [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] various or manifold Grace, where [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is all one with the former [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and largely taken in all kind of endowments, and furniture by which Men are enabled for mutual good. One Man hath Riches, another Authority and Command, another Wit or Eloquence, or learning: and some tho' eminent in some one, yet have a fuller conjuncture of divers of these. We find not more difference in visages and statures of body, then in qualifications, and abilities of the mind, which are the visage and stature of it, yea the odds is far greater betwixt Man and Man in this than it can be in the other.  
Now this difference accords well, with the accordance there expressed in their common spring and common use▪ For the variety of these many gifts suits well with the singular riches and wisdom of their own giver, and with the common advantage and benefit of the many receivers. And in the usefulness of that variety to the receivers, shines forth bounty and wisdom of the giver in so ordering all that diversity, to one excellent end; so this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, commends that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostle speaks of, Eph. 3. 10.  
There is such an admirable beauty in this variety, such a symmetry and contemperature of different, yea of contrary qualities, that speaks his riches, that so divers gifts are from the same Spirit. A kind of, 
* The Psalmist's Word for the boly Psal. 139.  embroidering of many colours, happily mixed as the Word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] signifies; as it's in the frame of the natural body of Man as the lesser World, and in the composure of the greater World; thus in the Church of God, the mystical Body of Jesus Christ exceeding both, in excellency and beauty.  
And as there is such art in this contrivance, and such comeliness in the resulting frame; so 'tis no less useful, and that commends mainly the thing itself, and the Supreme Wisdom ordering it, that as in the body each part hath not only its place for proportion, and order, but each its use; and as in the World, each part is beneficial to another, so here, every man's gift relates, and is fitted to some use for the good of others.  
Inser. 1. The first thing meets us here is very useful to know, that all is received, and received of gift, of most free gift, so the words do carry. Now this would most reasonably check all murmuring in those, that receive least; and insulting in those, that receive most: whatever 'tis, do not repine, but praise; how little soever it is, for its a free gift. Again, how much soever it is, be not high minded, but fear, boast not thyself, but humbly bless thy Lord: for if thou hast received it, how canst thou boast?  
2. Every man hath received some gift, no man all gifts, and this rightly considered, would keep all in a more even temper; as in nature, nothing altogether useless, so nothing self sufficient; this would keep the meanest from repining, and discontent, that have the lowest rank in most respects: yet something he hath received, that is not only a good to himself, but rightly improved, may be so to others likewise. And this will curb the loftiness of the most advantaged, and teach them. not only to see some deficiences in themselves, and som● gifts stand lower in far meaner Persons, which they war●, but besides the simple discovery of this, it will put them upon the use of what is in lower persons, not only to stoop to the acknowledgement; but even withal the participation and benefit of it, not to trample upon all that is below them, but to take up, and use things useful, though lying at their feet; some Flowers and Herb▪ that grow very low, are of a very fragrant smell, and healthful use.  
Thou that carriest it so high, losest much by it: many a poor Christian that thou despisest to make use of, may have that in them that might be very useful for thee; thou overlookest it, and treadest on it. St. Paul acknowledgeth he was comforted by the coming of Titus, though far inferior to him; sometimes a very mean unlettered Christian may speak more profitably and comfortably, even to a knowing learned man, than mult●tudes of his own best thoughts can do; especially in a time of we●●ness and darkness.  
3. As all is received, and with that difference, so the third thing is, that all is received, to minister to each other, and mutual benefit is the true use of all, suiting the mind of him that dispenses all, and the way of his dispensation. Thou art not proprietary Lord of any thing thou hast, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Steward, and therefore oughtest gladly to be a good Steward, that is, both faithful and prudent in thy entrusted gifts, using all thou hast to the good of the Household, and so to the advantage of thy Lord and Master. Hast thou abilities of estate, or body, or mind, let all be thus employed? thinkest thou that thy wealth, or power, or wit, is thine, to do with them as thou wilt, to engross to thyself, either to retain useless, or to use to hoard and wrap up, or to lavish out according as thy humour leads thee? no, all is given, as to a Steward, wisely and faithfully to lay up and lay out, not only thy outward and common mind gifts, but even saving grace, that seems most interested and appropriated for thy private good: yet is not wholly for that, even thy graces are for the good of thy Brethren.  
Oh! That we would consider this in all, and look back and mourn on the fruitlessness of, all that hath been in our hand all our life hitherto. If not wholly fruitless, yet far short of that fruit we might have brought forth; any little thing done by us, looks big in our eye, we view it in a multiplying glass; but who may not complain that their means, and health, and opportunities of several kinds of doing for God, and for our Brethren, have lain dead upon their hands in a great part. Christians, as defective in other duties of love, so most in that most important, of advancing the spiritual good of each other. Even they that have grace, do not duly use it to mutual edification. I desire none to leap over the bounds of their calling, or rules of Christian prudence in their converse, yea, this were much to be blamed, but, I fear, lest unwary hands, throwing on water to quench that evil, let some of it fall by upon these sparkles, that should be stirred and blown up.  
Neither should the disproportion of Gifts and Graces hinder, nor move the weaker to envy the stronger; nor the stronger to despise the weaker; but each in his place to be serviceable to another, as the Apostle excellently presses it by that most fit resemblance of the parts of the body, 1 Cor. 12 As the foot says not, why am I not the eye, or the head; the head cannot say of the foot I have no need of thee. No envy, no despising in the natural; Oh! the pity that so much should be in the mystical; were we more spiritual, this would less be found. In the mean time, Oh! that we were more agreeable to that happy estate we look for, in our present aspect, and carriage one to another. Though all graces are in some measure where there is one, yet all not in a like measure. One Christian more eminent in meekness, another in humility, a third in zeal, etc. Now by their spiritual converse one with another each may be a gainer; and many ways may a private Christian promote the good of others, with whom he lives, by seasonable admonitions, and advice, and reproof sweetened with meekness; but most by holy example, which is the most lively, and most effectual speech.  
Thou that hast greater Gifts, more is entrusted in thy hand, therefore the more engagement to fidelity and diligence. Men in great place and public services to stir themselves up by this thought to singular watchfulness, and Zeal; and in private converse on with another, to be doing, and receiving spiritual good: are we not strangers here, and is it not strange, that we so often meet, and part without a word of our home, or the way to it, or our advance towards it? Christian's should be trading one with another in spiritual things, and he sure that faithfully uses most, receives most, that's under that word; to him that hath shall be given, and from him that hath not, etc. that uses not. It's he that hath actively and usefully. Merchant's can feel in their trading a dead time, and complain seriously of it, and Christians in theirs either can suffer it and not see it, or see it and not complain, or possibly complain and yet not be deeply sensible of it.  
Certainly it cannot be duly regreted that we are so fruitless in the Lords work in this kind, that alone we study it not more, and seek it more by prayer, to know the true use of all we receive, and in society to endeavour accordingly. But we trifle out our time and instead of the commerce of grace to our mutual enriching, we trade in vanity, and as it were Children exchanging shells and toys together.  
This sure will lie heavy when we reflect on it, and shall come near the utter brink of time, looking forwards on eternity, and then looking back to our days, so vainly wasted and worn out to no purpose. Oh! let us awake, awake ourselves and one another, to more fruitfulness and faithfulness, whatsoever be our received measure, less or more.  
Be not discouraged, to have little in the account shall be no prejudice. The approbation runs not, thou hadst much, but in the contrary, thou hast been faithful in little: great faithfulness in the use of small gifts hath great acceptance, and a great and sure reward. Great receipts engage to greater returns, and therefore require the greater diligence; and that not only for the increase of grace within; but the assistance of it in others. Retired Contemplation may be more pleasing, but due activeness for God and his Church is more profitable. Rachel, was fair, but she was barren, Leah blear eyed, but fruitful.   
Verse 11. 11. If any Man speak, let him speak as the Oracles of God, if any Man minister let him do it as of the ability which God giveth: that God in all things may be glorified, through jesus Christ, to whom be praise and dominion for ever and ever Amen. 
EVery, part of the body of Christ, as it partakes life with the rest, it imparts service to the rest, but there be some more eminent, and as I may say, organic parts of this body, and these are more eminently useful to the whole body. Therefore the Apostle having enlarged himself into a general precept, adds a word in special to these special parts, the Preachers of the Word, and (which here I conceive is meant by Deacons or Ministers) the other assistant Officers of the Church of God.  
These are coordained by Jesus Christ, as Lord of his own house to be serviceable to him in it, he fits and sanctifies for this great work, all that are called unto it by himself. And they are directed for the acquitting of their great Work. (1.) By a clear rule of the due manner. (2.) The main end of it.  
Particular rules for the preaching of the Word may be many, but this is one most comprehensive, that the Apostle gives, if any speak, let him speak as the Oracles of God. If any speak, that is clear from the rule what speaking is regulated, and for brevity once expressed. If any speak the Oracles of God, let him speak them like themselves, as the Oracles of God.  
It is a chief thing in all serious actions to take the nature of them aright, for this mainly regulates them, and directs in their performance. And this especially would be regarded in those things, that are of highest worth, and greatest weight in spiritual employments, wherein it is most dangerous, and yet with us most ordinary, to mistake and miscarry. Were prayer considered, as presence and speech with the great God, the King of Glory, Oh! how would this mould the mind? what a watchful, holy, and humble deportment would it teach? so that truly all directions for prayer might be summed up after this same model in this one, if any Man pray, let him speak as speaking with God, just as here for preaching, if any Man speak in that way let him do it as speaking from God, that is, as the Oracles of God. Under this all the due qualifications of this holy work are comprised; I shall name but these three which are prime, and others may be easily reduced to these. 1. Faithfully. 2. Holily. 3. Wisely.  
In the first it's supposed that a Man have competent insight and Knowledge in these Divine Oracles, that first he learn before he teach, which many of us do not, though we pass through the Schools and Classes, and through the books too, wherein these things are taught, and bring with us some provision, such as may be had there. He that would faithfully teach of God must be taught of God, be God-learned and this will help to all the rest, to be faithful in delivering the message, as he receives it, not detracting or adding, nor altering; and as in setting forth that in general truths, so in the particular setting them home, declaring to his people their sins, and his judgements following sin, especially in his own people.  
2. Holily. With that high esteem, that reverence of the great majesty, whose message he carries, and the Divinness of the Message itself, those deep mysteries that no created Spirits are able to fathom. Oh! this would make us tremble in the dispensing of these Oracles, considering our impurities, and weaknesses, and unspeakable disproportion, to so high a task. He had reason that said I am seized with amazement and horror, or often as I begin to speak of God. And with this humble reverence, is to join ardent love to our Lord, to his truth, to his glory, and his people's Souls. These holy affections stand opposite to our blind boldness in rushing on this sublime exercise, as a common work, our dead coldness in speaking things, that our hearts are not warmed with, and so no wonder what we say doth seldom reach further than the ear, or at furthest than the understanding, and memory of our hearers; There is a correspondence, it is the heart speaks to the heart; and the understanding and memory the same; and the tongue speaks, but to the ear: further this holy temper shuts out all private passion in delivering Divine Truths; it is high profaning of his name, and holy things, to make them speak our private pleas and quarrels, yea to reprove sin after this manner is a heinous sin, to fly out into invectives that though not expressed so, yet are aimed as blows of self revenge for injuries done to us, or fancied by us; this is to wind and draw the Holy Word of God to serve our unholy distempers, and make it speak not his meaning, but our own, sure this is not to speak as the Oracles of God, but basely to abuse the Word, as impostors in Religion of old did their Images, speaking behind them, and through them, what might make for their advantage. True, that the Word is to be particularly applied, to reprove most the particular sins, that most abound amongst a people: but this to be done, not in anger, but in love.  
3. Wisely. By this I mean in the way of delivering it, that it be done gravely and decently; that light expressions, and affected flourishes, and unseemly gestures, be avoided; and that there be a sweet contemperature of authority and mildness? But who is sufficient for these things.  
Now you that hear would certainly meet and suit in this too. If any hear, let him hear as the Oracles of God, not as a well tuned sound, to help you to sleep an hour, not as a humane Speech or Oration, to displease, or please you an hour, according to the suiting of its strain, and your palate: Not as a School lesson, to add somewhat to your stock of Knowledge, to tell you somewhat you knew not before, or as a feast of new notions. Thus the most relish a preacher, while till they try his gift, and its new with them, but a little time disgusts them. But hear as the Oracles of God, the discovery of sin, and death lying on us, and the discovery of a Saviour, that takes these off; the sweet word of reconciliation, God wooing Man; the great King entreating for peace with a company of rebels, not that are too strong for him, Oh! no, but on the contrary he could utterly destroy in one moment. These are the things brought you in this word: Therefore come to it with suitable reverence, with ardent desires, and hearts open, to receive it, with meekness as the engrafted word, that is able to save your Souls: it were well worth one days pains of speaking and hearing, that we could learn somewhat, at least how to speak, and hear henceforward; to speak and hear a● the Oracles of God.  
The other of ministering as of the ability that God giveth: In this. (1.) Ability, and that received from God, for other there is none for any good work, least for the peculiar ministration of his spiritual affairs in this House. (2.) The using of this ability received from him for them.  
And this truly is a chief thing for Ministers and for each Christian, still to depend on the influence and strength of God, to do all his works in that strength; the humblest Christian how weak soever is the strongest. There is a natural wretched independency in us, that we would be the Authors of our own works, and do all without him; without whom indeed we can do nothing. Learn we to go more out of ourselves, and we shall find more strength for our duties, and against our tentations: Faith's great work is, to renounce self power, and to bring in the power of God to be ours. Happy they, that are weakest in themselves, sensibly so. That word of the Apostle is theirs, they know what it means, though a riddle to the World, when I am weak, then am I strong.  
Now the end of all is, that in all God may be glorified, etc. All meet in this, if they move in their strait line, here they concentre, not only these two sorts specified in this verse, but all sorts of persons that use aright any gift of God as they are generally comprehended in the former verse, for this end relates to all, as it is expressed universally, That in all, in all persons, and all things, the word bears both, and the thing itself extends to both.  
Here we have, like that of the heaven, a circular motion of all sanctified good; it comes forth from God, through Christ unto Christians, and moving in them to the mutual good of each other, returns through Christ unto God again, and takes them along with it, in whom it was and had its motion.  
All persons and things shall pay this tribute, even they that most wickedly seek to withhold it, but this the happiness of the Saints, that they move willingly thus, are sweetly drawn not forced or driven. They are gained to seek and desire this, to set in with God in the intention of the same end, to have the same purpose with him, his Glory in all. And to prosecute his end by his direction, the means and ways he appoints them.  
This is his due, as God; and the declining from this, squinting from this view to self ends, especially in God's own peculiar work, is high treason; yet the base heart of Man leads naturally this way, to intend himself in all, to raise his own esteem or advantage in some way.  
And thus the heart is so subtle in conveying, that it will deceive the most discerning, if they be not constant in suspecting and watching it. This the great task to overcome in this point. To have self under our feet, and God only in our eye and purpose in all.  
It is most reasonable, his due, as God, the being of all, not only of all supervenient good, but even of being itself, seeing all is from him, that all be for him, Rom. 11. ult. For of him, and through him, and to him are all things: to whom be glory for ever Amen.  
As it is most just, so it's most sweet, to aim all at this, that God be glorified: the alone worthy and happy design that fills the heart with heavenliness and with a heavenly calmness, sets it above the Clouds and Storms of these passions that disquiet low-self-seeking minds. He is a miserable unsettled wretch that cleaves to himself and forgets God, is perplexed about his credit, and gain, and base ends, which are often broke; and when he attains, yet they and he shortly perish together; when his estate, or designs, or any comforts fail, how can he look to him, whom he looked so little at before? may not the Lord say; Go to the gods whom thou hast served, and let them deliver, and comfort thee. Seek comfort from thyself, as thou didst all for thyself? What an appalement will this be? But he that hath resigned himself, and is all for God, may say confidently, that the Lord is his portion. This is the Christians aim, to have nothing in himself, nor in any thing, but in this tenure, all for the Glory of my God, my estate, family, abilities, my whole self, all I have and am. And as the love of God grows in the heart, this purpose grows; the higher the flame rises, the purer it is, the eye daily the more upon it, it is oftener in mind in all actions, than before, in common things, the very works of our callings, our very refreshments to eat, and drink, and sleep, are all for this end, and with a particular aim at it as much as may be, even the thought of it often renewed throughout the day, and at times generally applied to all our ways and employments. It's that Elixir that turns thy ordinary works into gold, into sacrifices by touch of it.  
Through jesus Christ] The Christian in Covenant with God receives all this way, and returns all this way, and he possesses and hath equal right with the Father to this glory, as he is equally the spring of it with him, as God: but it's conveyed through him as Mediator, that obtains all grace we receive, and all glory we return, and all our praise, as our spiritual sacrifice, is put into his hand, as our high Priest, to offer up for us, that they may be accepted.  
Now the holy ardour of the Apostles affections taken with the mention of this Glory of God, carries him to a dexology, as we term it, a rendering of glory in the middle of his discourse. Thus often we find in St. Paul likewise. Poor and short lived the glory and grandeur of Men like themselves, a shadow, and nothing: but this solid and lasting, Supreme it is, and abideth forever. And the Apostles full of Divine affections, and admiring nothing but God, do delight in this, and cannot contain from this at any time in their discourse; it is always sweet, and seasonable, and they find it so. And thus are spiritual minds, a word of this nature falls on them as a sparkle on some matter, that readily takes fire, they are strait inflamed with it. But alas! to us how much is it otherwise, the mention of the praises and glory of our God is to our hearts as a sparkle falling either into a puddle of water, and foul water too, or at least as upon green timber, that much fire will not kindle: so much moisture of our humours, and corruptions, that all dies out with us, and we remain cold and dead.  
But were not this a high and blessed condition to be in all estates in some willing readiness to bear a part in this song, to acknowledge the greatness and goodness of our God, and to wish him glory in all? What are the Angels doing? this is their business, and that endless: and seeing we hope to partake, we would even here, though in a lower key, and not so tunebly neither, yet as we may, begin it; and upon all occasions our hearts be often following in this sweet Note, or offering at it. To him be Glory, and Dominion for ever.   
Verses 12, 13. 
12. Beloved, think it not strange concerning the fiery trial, which is to try you; as though some strange thing happened unto you:  
13. But rejoice, in as much as you are partakers of Christ's sufferings; that when his Glory shall be revealed, ye may be glad also with exceeding joy.  
THis fight li●e, when we consider it aright, sure we need not be desired not to love it, but have need to be strengthened with patience to go through, and to fight on with courage and assurance of victory, still combating in a higher strength than our own, against sin within, and troubles without. This is the great Scope of this Epistle, and the Apostle often interchanges his advices, and comforts in reference to these two. Against sin he instructs us in the beginning of this Chapter, and here again, against suffering, and both in a like way; and us to be armed, armed with the same mind, that was in Christ, against trouble here, after the same manner: in the mortifying of sin, we suffer with him, as there he teaches, verse 1. of this Chapter; in the encountering of affliction we suffer with him, as here we have it, and so the same mind in the same sufferings, will bring us to the same issue. Beloved, think it not strange concerning the fiery trial, which is to try you, etc. Christ's sufferings; that when his glory shall be revealed, ye likewise may be glad with exceeding joy.  
The words to the end of the chapter contain grounds of encouragement, and consolation for the Children of God in sufferings, especially in suffering for God.  
These two verses have these two things. (1.) The clo●s conjuncture of sufferings with the estate of a Christian. (2.) The due composure of a Christian towards suffering.  
1. It's no new, and therefore no strange thing, that sufferings, hot sufferings, fiery ones, be the Companions of Religion, besides the common miseries of humane life; there is an accession of troubles and hatreds for that holiness of life, to which the Children of God are called.  
It was the Lot of the Church from her wicked Neighbours, and in the Church, the lot of the most holy and peculiar Servants of God from the profane multitude. Woe's me, my Mother, (says jeremy) thou hast born me a Man of contentions. And of all the Prophets, says not our Saviour handling this same argument in his Sermon; So persecuted they the prophets that were before? you and after tells them what they might look for, Behold, says he, I send you forth as sheep in the midst of Wolves. And generally no following of Christ, but with his badge and burden, something to be left, ourselves left; whosoever will be my disciple let him deny himself; and what to take; take up his Cross and follow me. And doth not the Apostle give his Scholars this universal lesson, as an infallible truth, all that will live Godly in Christ jesus shall suffer persecution; and look in the close of that roll of Believers conquering in suffering, what a cluster of sufferings and torture, you have Heb. 11. ver. 36, 37. etc. Thus in the Primitive times the trial and fiery trial, even literally so, continued long: these wicked Emperors hating the very innocency of Christians; and the people though they knew their blameless carriage, yet, when any evil came, would pick this quarrel and still cry, Christianos ad Leones  
Now this, if we look to inferior causes, is not strange, the malignant ungodly World hating holiness, the light, yea the very shadow of it, and the more the Children of God walk like their Father, and their home, the more unlike must they of necessity become to the World about them; and therefore become the very mark of all their enmities and malice.  
And thus indeed the Godly, though the Sons of peace, are the improper causes, the occasion of much noise and disturbance in the World, as their Lord the Prince of peace avows it openly of himself in that sense, I came not to send peace, but a sword, to set a Man at variance with his Father, and the Daughter against the Mother, etc. If a Son in a Family begin to inquire after God, and withdraw from their profane, or dead way, Oh! what a clamour rises presently, Oh! my Son or Daughter, or Wife, is become a plain fool, etc. And then all done, that may be, to quell and vex them, and make their life grievous to them.  
The exact holy walking of a Christian condemns really the World about him, shows the disorder and foulness of their profane ways; and the Life of Religion set beside dead formality, discovers it to be but a carcase and lifeless appearance; and for this neither grossly wicked, civil, nor formal persons can well digest it. There is in the life of a Christian a convincing light, that shows the deformity of the works of darkness, and a piercing heat, that scorches the ungodly, which stirs and troubles their consciences, and this they cannot endure, and hence rises in them a contrary fire of wicked hatred, and hence the trials, the fiery trials of the godly. If they could get those precise persons removed out of their way think they, than they might have more room and live at more liberty, as 'tis Revel. 11. 10. a carousing [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] What a dance there about the dead bodies of the two witnesses; the people and nations rejoiced and made merry, and send gifts one to another, because these two prophets tormented them that dwelled on the earth. And from the same hearth, I mean the same wickedness of heart in the World, are the fires of persecution kindled against the Saints in the World, and the bonfires of joy when they are rid of them.  
And as this is an infernal fire of enmity against God, 'tis blown by that Spirit whose Element it is: Satan stirs up and blows the coal, and raises the hatred of the ungodly against Christians.  
But while he and they, in whom he powerfully works, are thus working for their vile ends in the persecutions of the Saints; he that sovereignly order all is working in the same, his wise and gracious ends, and attains them, and makes the malice of his enemies serve his ends, and undo their own. It is true that by the heat of persecution, many are feared from embracing it, such as love themselves and their pre●ent ease; and others that seemed to have embraced it, are driven to let it go and fall from it, but yet all well computed Religion is still upon the gaining hand, those that reject it or revolt from it, are such as have no true Knowledge, of it, nor share in it, nor in that happiness in which it ends; but they, that are indeed united to Jesus Christ, do cleave the closer to him, and seek to have their hearts more fastened, because of these trials, that they are, or likely may be put to. And in their victorious patience appears the invincible power of Religion where it hath once gained the heart, that it cannot be beaten, nor burned out, itself is a fire more mighty than all fires kindled against it. The love of Christ conquers and triumphs in the hardest sufferings of life, and in death itself.  
And this hath been the means of kindling it in other hearts, that were strangers to it, when they beheld the victorious patience of the Saints, who conquered dying, as their head did, that wearied their torments, and triumphed over their cruelty by a constancy far above it.  
Thus these fiery trials, made the lustre of faith appear most, as gold shines brightest in the furnace, and if any dross is mixed with it, its refined and purged from it by these trials, and so it remains by the fire purer than before. And both these are in the resemblance here intended, that the fire of sufferings is the advantage of Believers, both trying the excellency of faith, giving evidence of it, what it is; purifying it from earth and drossy mixtures, and making it more excellently what it is raising it to a higher pitch of refinedness, and worth. In these fires, as faith is tried, the word on which faith relies, is tried and is found all gold, most precious, no refuse in it, the truth and sweeetness of the promises much confirmed in the Christians heart, upon his experiment of them in his sufferings; his God as good as his word, being with him when he goes through the fire, preserving him that he loses nothing except dross, which is a gainful loss, leaves of his corruption behind him.  
Oh! how much worth is it, and how doth it endear the heart to God, to have found him sensibly present in the times of trouble, him refreshing the Soul with dews of spiritual comfort in the midst of the flames of fiery trial.  
One special advantage of these fires, is the purging of a Christians heart from the love of the World, and present things; its true, at best it is base and despicable, in respect of the high estate and hopes of a Believer, yet still there is somewhat within him, that would bend him downwards and draw him to too much complacency in outward things, if they were much to his mind: too kind usage might sometimes make him forget himself, and think himself at home, at least so much, as not to entertain those longings after home, and that ardent progress homewards, that became him; It is good for us certainly to find hardship, and enmities, and contempts here, and to find them frequent, that we may not think them strange, but ourselves strangers, and think it were strange for us to be otherwise entertained. This keeps the affections more clear and disengaged, sets it upward. Thus the Lord makes the World displeasing to his own, that they may turn in to him, and seek all their consolations in himself; Oh! unspeakable advantage.  
2. The composure of a Christian in reference to sufferings, is prescribed in these two following, Resolving and Rejoicing. (1.) Resolving for them, reckoning so, think it not strange, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (2.) Rejoicing in them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be glad in as much, etc.  
Be not strangers in it.] Which yet naturally we would be, are willing to hear of peace and ease, and would gladly believe what we extremely desire. It is a thing of prime concern to take at first a right notion of Christianity which many do not, and so either fall off quickly, or walk on slowly and heavily, do not reckon right the charges, take not the duties of doing and suffering; but think to perform some duties, if they may with ease, and have no other foresight; do not consider that self denial, that fight against a Man's self, and vehemently with the World, these trials, fiery trials, which a Christian must encounter with. As they observe of other points, Popery in this, is very compliant with nature, which is a very bad sign in religion; we would be content it were true, that the true Church of Christ had rather Prosperity and Pomp for her badge than the Cross, much ease and riches, and few or no crosses, except they were painted and guilded crosses, such as that Church hath chosen instead of real ones.  
Most Men would give religion a fair countenance, if it gave them fair weather, and they that do indeed acknowledge Christ the Son of God, as St. Peter did, Matt. 16. Yet are naturally as unwilling, as he was, to hear the hard news of suffering; and if their advice might have place would readily be of his mind, Be it far from thee Lord. His good confession was not, but this kind advice was from flesh and blood, and from an evil Spirit, as the sharp answer tells; get thee behind me Satan, thou art an offence unto me.  
You know what kind of Messiah the Jews generally dreamt of, and therefore took scandal at the meanness and sufferings of Christ, expecting an earthly King of him, and an outward flourishing State; and the Disciples themselves, after they had been long with him, were still in that same dream, when they were contesting about imaginary places; yea they were scarce well out of it, even after his suffering and death; all the noise and trouble of that had not well awaked them, Luk. 24. we trusted it had been he, which should have restored Israel.  
And after all that we have read, and heard of ancient times, and of Jesus Christ himself, his sufferings in the flesh, and of his Apostles and his Saints from one Age to another, yet still we have our inclinations to this, of driving troubles far off from our thoughts, till they come upon our backs, and fancying nothing, but rest and ease, till we be shaken rudely out of it.  
How have we of late flattered ourselves, many of us one year after another, upon slight appearances. Oh! now it will be peace, and behold still trouble hath increased, and these thoughts proved the lying visions of our own hearts, while the Lord hath not spoken it. And thus of late, have we thought it at hand. And taken ways of our own to hasten it; that I fear will prove fools haste, as you say.  
You that know the Lord seek him earnestly for the averting of further troubles and combustions; which if you look aright, you will find threaten us as much as ever. And withal seek hearts prepared, and fixed for days of trial, fiery trial, yea though we did obtain some breathing of our outward peace, yet shall not the followers of Christ want their trials from the hatred of the ungodly World, if it persecuted me (says he,) it will also persecute you.  
Acquaint therefore your thoughts and hearts with sufferings, that when they come, thou and they not being strangers, may agree and comply the better. Do not afflict yourselves with vain fears before hand, of troubles to come, and so make uncertain evils a certain vexation by advance. But thus, fore think the hardest things you may readily be put to, for the name and cause of Christ, and labour for a holy stability of mind for encountering it, if it should come upon you: things certainly fall the lighter on us, when they fall first upon our thoughts. This way indeed of an imagined suffering, the conquest before hand may be but imaginary, and fail in the trial: therefore be still humble, and dependent on the strength of Christ, and seek to be prefurnisht with much distrust of thyself, and much trust in him, with much denial of thyself, and love to him. And thus the preparing and training of the heart may prove useful, and make it more dexterous, when brought to conflicting: in all, both before hand, and in time of the trial, make thy Lord Jesus all thy strength; That is our only way in all, to be conquerors, to be more than conqueror's, through him that loved us  
Think it not strngae, for it is not; sure your thoughts to the experience, and verdict of all times, and to the warnings that the Spirit of God in the Scriptures, and our Saviour himself hath given us from his own mouth, and example showed in his own person. But the other point goes higher, rejoice, though we think not the sufferings strange, yet may we not well think that rule somewhat strange, to rejoice in them? No, it will be found as reasonable as the other, being duly considered. And upon the same ground 'twil bear both, in as much as you are partakers of the sufferings of Christ.  
If the Children of God consider not their trials in their natural bitterness, but in the sweet love from whence they spring, and the sweet fruits that spring from them, that we are our Lord's gold, and he tries us in the furnace to purify us (as in the former verse;) this may beget not only patience, but gladness even in the sufferings. But add we this, and truly it completes the reason of this way in our saddest sufferings, that in them we are partakers of the sufferings of Christ.  
So then 1. Consider this twofold connexed participance of the Sufferings of Christ, and of the after Glory. 2. The present joy even in sufferings springing from that participance,  
I need not tell you, that this Communion in sufferings is not in point of expiation, or satisfaction to Divine Justice, which was the peculiar end of the sufferings of Christ personal, not of the common sufferings of Christ mystical, he bore our sin on his own body on the Tree, and in bearing them, took them away; we bear his sufferings, as his body united to him by his Spirit. Those sufferings that were his personal burden, we partake the sweet fruits of, they are accounted ours, and we acquitted by them, but the endurance of them was his high and incommunicable task, in which none at all were with him, our Communion in these, as fully completed by himself in his natural body, is the ground of our comfort, and joy in these sufferings that are completed in his mystical body, the Church.  
This is indeed our joy, that we have so light a burden, so sweet an exchange, the weight of sin quite taken off our backs, and only all bound on his cross, and our crosses badges of our conformity, laid on our shoulders, and the great weight of them likewise held up by his hand, that they overpress us not. These fires of our trial may be corrective, and purgative of the remaining power of sin, and they are so intended; but Jesus Christ alone in the sufferings of his own Cross, was the burnt offering, the propitiation for our sins.  
Now although he hath perfectly satisfied for us and saved us by his sufferings; yet this conformity with him in way of suffering, is most reasonable. As our holiness doth not stand in point of law, nor come in at all in the matter of justifying us, yet we are called and appointed to holiness in Christ, as suiting us with him our glorious head, and we do really receive it from him, that we may be like him, so these our sufferings bear a very congruous likeness with him; though no way as accession to his in expiation, yet as a part of his: and therefore the Apostle says, even in this respect, that we are predestinate to be conformed to the Image of his Son; were it fit that we should not follow, where our Captain led, and went first, but that he should lead through ragged thorny ways, and we pass about to get away through flowery meadows: as his natural body shared with his head in his sufferings, so ought his mystical with him, as its head. The buffet and spiting on his face, and thorny crown on his head, a pierced side, nailed hands and feet, and if we be parts of him, think we that a body finding nothing but ease and bathing in delights were agreeable to a head so tormented. 
[Nolo auream, ubi Christus spineam]  I remember what that pious Duke said at jerusalem when they offered to crown him King there; No Crown of Gold, where Christ jesus was Crowned with thorns.  
This is the way we must follow, or else resolve to leave him; the way of the Cross is the royal way to the C●own. He said it, and remembered them of it again, that they might take the deep impression of it, remember what I said unto you, 
joh. 15. 20.  the Servant is not greater than the Lord: if they have persecuted me, they will also persecute you: if they have kept my saying, they will keep yours also. And particularly in point of reproaches; if they called the Master, 
Mat. 10. 24.  beelzebub, how much more shall they call them of his household? a bitter scost, an evil name, reproaches for Christ, why doth this ●ret thee, it's a part of thy Lord's entertainment while he was here, thou art even in this a partaker of his sufferings, and in this way is he bringing thee forward to the partaking of his Glory: That is the other thing, when his Glory shall be revealed.  
Now he is hid, little of his Glory seen; it was hid while he was on earth, and now 'tis hid up in Heaven, where he is, a●d for his body here, his Church, no pompous dress, nor outward splendour; and the particular parts of it, the Saints, poor despised creatures, the very refuse of Men in outward respects and common esteem, so he himself is not seen, and his followers, the more they are seen and looked on by the World's eye, the more meanness appears; true, that as in the days of humiliation some rays were breaking forth through the vail of his flesh, and cloud of his low despiseable condition; thus is it with his followers sometimes a glance of his Image strikes the very eye of the World, and forces some acknowledgement and a kind of reverence in the ungodly: But commonly Christ and his followers are covered with all the disgraces and ignominies the World can put on them. But there is a day wherein he will appear, and 'tis at hand; and then he shall be glorious even in his despised Saints, and admired in them that believe: how much more in the matchless brightness of his own glorious person.  
In the mean time he is hid, and they hid in him; our life is hid with Christ in God. The World sees here nothing of his Glory and beauty, and his own not much, have but a little glimmering of him, and their own happiness in him: know little of their own high condition, and what they are born to. But in that bright day he shall shine forth in his royal dignity, and all eyes shall see him, and be overcome with his splendour, terrible shall it be to those that formerly despised him, and his Saints: but to them the gladest day that ever arose upon them, and that shall never set or be benighted. The day they so much longed and looked out for, the full accomplishment of all their hopes and desires. Oh! how dark were all our days without the hope of this day.  
The● says the Apostle, ye shall rejoice with exceeding joy, and to the end you may not fall short of that Joy in the participance of Glory, fall not back from a cheerful progress in the Communion of these sufferings, that are so close linked with it, and will so sure lead unto it and end it. For in this the Apostles expression; this Glory and Joy is set before them as the great matter of their desires, and hopes, and the certain end of their present sufferings.  
Now upon these grounds the motion will appear reasonable, and not too great a demand, to rejoice even in the sufferings.  
It is true that passage in the Epistle to the Heb. opposes present Affliction to Joy. But 1. If you mark, it is but in the appearance or outward visage, it seemeth not to be matter of joy but of grief To look to it, it hath not a smiling countenance, yet joy may be under it.  
(2.) And though to the flesh, it is, what it seems, grief, and not joy, yet there may be under it spiritual joy, yea the affliction itself may help and advance that joy. (3.) Through the natural sense of it there will be some allay or mixture of grief, so that the joy cannot be pure and complete, but yet there may be joy even in it. Thus the Apostle here clearly gives, rejoice now in suffering that you may rejoice exceedingly after it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, leaping for joy: doubtless this joy at present is but a little parcel, a drop of that Sea of joy. Now 'tis joy, but more reserved, than they shall leap. Yet  
In present rejoice even in trial, yea in fiery trial. This may be; the Children of God are not called to so sad a life as the World imagines, besides what is laid up, they have even here their rejoicings and Songs in their distresses, as those Prisoners had their Psalms even at midnight after their stripes in their chains, before they knew of a sudden deliverance, true there may be a darkness within, clouding all the matter of their joy; but even that darkness is the feed time of after joy, and light is sown in that darkness, and shall spring up, and not only shall they have a rich crop at full harvest, but even some first fruits of it here, in pledge of the harvest.  
And this they ought to expect, and seek after with humble submissive minds, for the measure and time of it, that they may be partakers of spiritual joy, and may by it be enabled to go patiently, yea cheerfully through the tribulations and tentations that be in their way homeward; and for this, endeavour after a more clear discerning of their interest in Christ, that they may know they partake of him, and so in suffering, are partakers of his sufferings, and shall be partakers of his Glory.  
Many afflictions will not cloud and obstruct this so much, as one sin, therefore if ye would walk cheerfully be most careful to walk holily. All the winds about make not an earthquake, but that within.  
Now this joy is grounded on this Communion. (1.) Sufferings; then 2. In Glory 1. In suffering even in themselves, it is a sweet joyful thing to be a sharer with Christ in any thing, all enjoyments wherein he is not, are bitter to a Soul that loves him, and all sufferings with him sweet. The worst things of Christ more ●●uly delightful, than the best things of the World, his afflictions sweeter than their pleasures, his reproaches more glorious than their honours, and more rich than their treasures, as Moses accounted them, Heb. 11. Love delights in likeness and Communion, not only in things otherwise pleasant, but in the hardest and harshest things, that have not any thing in them desirable but only that likeness; so that this is very sweet to a heart possessed with this love; what does the World in hatreds, and persecutions, and revile for Christ, but make me more like him, give me a greater share with him, in that which he did so willingly undergo for me. When he was sought to be a King, he escaped; but when he was sought to the Cross, he freely yielded himself. 
Bern.  And shall I shrink and creep back from what he calls me to for his sake; yea even all my other troubles and sufferings I will desire to have stamped thus, with this conformity to the sufferings of Christ, in the humble, obedient, cheerful endurance of them, and giving up my will to my fathers.  
The following of Christ makes any way pleasant, his faithful followers refuse no march after him, be it through deserts, and Mountains, and Storms, and hazards that will affright self-pleasing easy Spirits: hearts kindled and acted with the Spirit of Christ will follow him wheresoever he goeth.  
As he speaks it for warnings, if they persecuted me, they will persecute you, so he speaks it for comforting them, and it is sufficiently so, if they hate you, they hated me before you.  
2. Then add the other, see whether it tends, he shall be revealed in his Glory, and ye shall be filled even over with joy in the partaking of that Glory. Therefore rejoice now in the midst of all your sufferings; stand upon the advanced ground of the promises and covenant of grace, and by faith overlook this moment, and all that is in it, to that day wherein everlasting joy shall be upon your heads, a Crown of it, and sorrow and mourning shall fly away, believe this day, and the victory is won. Oh! that blessed hope well fixed and acted, would give other manner of Spirits; what zeal for God? what invincible courage against all encounters? How soon will this pageant of the World vanish, that Men are gazing on, these pictures and fancies of false styled pleasures, and honours, and give place to the real glory of the Sons of God, this blessed Son that is God appearing in full Majesty, and all his Brethren in glory with him; all clothed in their robes. And if you ask who are they? why these are they that came out of great tribulation, and washed their robes in the blood of the Lamb.   
Verses 14, 15, 16. 
14. If ye be reproached for the name of Christ happy are ye, for the Spirit of Glory and of God resteth upon you, on their part he is evil spoken of, but on your part he is glorified.  
15. But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busy body in other men's matters.  
16. Yet if any Man suffer as a Christian let him not be ashamed, but let him glorify God on this behalf.  
THE Word is the Christians magazine both of instructions, and encouragements for doing, or suffering, and this Epistle is rich in both: here what the Apostle said in suffering, he specifies in particular, suffering of reproaches, but this seems not to come up to the height of that expression he hath used; he spoke of fiery trial, but that of reproach seems rather fit to be called an airy trial, the blast of vanishing words. Yet upon trial, it will be found to be, as here it is accounted, a very sharp, a fiery trial, first then of this particular kind of suffering. 2. Of the comfort and advice furnished against it.  
If we consider both the nature of the thing, and the strain of the Scriptures we will find, that reproaches, are amongst the sharpest sort of sufferings, and are indeed fiery trials, the tongue is a fire, says St. james, and reproaches are the flashes of that fire, they are a a subtle kind of flame, like that lightning, that they say crusheth the bones, and yet breaks not the flesh, they wound not the body, as tortures and whips: but through a whole skin, they reach the spirit of a Man, and cut it. so Psal. 42. 10. The fire of reproaches preys upon, and dries up the precious ointment of a good name, as Solomon compares it. A good name is in itself a good, a prime outward good, and take us according to our natural temper and apprehensions (according to which we feel things) most Men are, and some more excessively, too tender and delicate in it. Although truly I take this rather to be a weakness than true greatness of spirit, as they fancy it, to depend much on the opinion of others, and feel it deep, yet I say, considering it to be commonly thus with Men, and the remains of this, as other frailties in the Children of God, it cannot well be, but reproaches will ordinarily much afflict Men, and to some kind of Spirits possibly, be more grievous than some bodily pain or suffering.  
And as they are thus, the Scripture accounts them so, and very usually reckons them amongst sufferings, and readily names them more than any other kind of suffering, and that 〈◊〉 good reason, not only for their piercing nature (as it's ●●id) but withal for their frequency, and multitude, and some things we suffer, do (as flies) more trouble by their number than by their weight.  
Now there is no 〈◊〉 kind of suffering of such constancy, and commonness, and abundance as reproaches are. When other periecutions cease, yet those continue when all other Martyr fires are put out, these burn still; in all times and places the malignant World ready to revile Religion, not only avowed enemies of it, but the greatest part even of those that make a vulgar profession of it, they that outwardly receive the form of Religion, yet are many of them inwardly haters of the power of it; and Christians so called will scorn and reproach these that are so indeed.  
And this is done with such ease by every one, that these arrows fly thick; every one that hath a tongue can shoot them, even base Abjects, Psal. 35. And the drunkards make songs, as jeremy complains, the meanest sort can reach this point of persecution, and be active in it against the Children of God; they that cannot, or dare not offer them any other injury, will not fear, nor spare to let fly a taunt, or bitter word, so that whereas other sufferings are rarer, these meet them daily, Psalm. 42 10. While they say daily unto me where is thy God.  
We see how justly reproaches are often mentioned amongst, and beyond other trials; and accounted persecution, Matth. 5. 10, 11. Blessed are ye when Men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake, Gal. 4. 29. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so is it now. And in the History all we find is, he mocked him. And thus are they amongst the sufferings of Christ in the Gospel, and not as the least, the raylings and mockings darted at him, fixed to the cross, more than the very nails that fixed him. And Heb. 12. 2. The shame of the cross though he was above it and despised it, yet that shame of it, was much of the burden, so ver. 3. Contradiction of sinners.  
Now the other thing is, that this is the lot of Christians, as it was of Christ, and why should they they look for more kindness, and better usage, and think to find acclamations, and applauses from the World, that so vilisyed their Lord. Oh no; The vain heart must be weaned from these to follow Christ, if we will indeed follow him; it must be tamed to share with him in this point of suffering, not only mistakes and misconstructions, but bitter scoffings, and reproaches. Why should not our minds ply and fold to this upon that very reason, he so reasonably presses again and again, on his Disciples. The servant is not greater than his master, and in this very thing, if they called the Master Beelzebub, how much more will they speak so of the servants.  
Ins. 1. Seeing its thus, I shall first press upon the followers of Christ, the Apostles rule here, to keep their sufferings spotless, that it may not be comfortless, resolve for it, but that it be innocent suffering; suffer not as evil doers, ver. 15. Besides that ways of wickedness are most unsuiting our holy calling, look to the enmity about you, and gain even out of that evil this great good, of the more circumspect and holy walking, know who you are, and where you are, your own weakness, and the World's wickedness. This our Saviour represents, and upon it gives that suitable rule; 
Prudens simplicitas.  Behold I send you forth as sheep in the midst of wolves, be ye therefore wise as Serpents, and harmless as Doves. Know you not what exact eyes of others are upon you; will you not thence learn exactly to eye yourselves, and all your ways, and seek of God with David, to be led in righteousness, because of your enemies, your observers.  
This is the rule here ver. 16. su●●er as Christians holily, and blamelessly, that the enemy may not know where to fasten his hold; as the wrestlers anointed their bodies, that the hands of their party might not fasten thus truly they that walk, and suffer as Christians anointed with the Spirit of Christ, their enemies cannot well fasten hold.  
I recommend therefore to you that love the Lord Jesus, this especially, to be careful, that all your reproaches may be indeed for Christ, and not for any thing in you unlike to Christ, that there be nothing save the matter of your rod; keep the quarrel as clean and unmixed as you can, and this will advantage you much both within, and without, in the peace and firmness of your minds, and in the refute of your enemies. This will make you as a brazen wall, as the Lord speaks to the Prophet, they shall fight against you, but shall not prevail.  
Keep far off from all impure unholy ways; suffer not as evil doers, no nor as busy bodies, be much at home, setting things at rights within your own breast, where there is so much work, and such daily need of diligence, and then you will be vacant to unnecessary idle pryings into the ways and affairs of others, and further than your calling and the rules of Christian charity engage you, you will not iuterpose in any matters without you, nor be found proud and sensorious as they are ready to call you.  
2. eat the appearances of evil; walk warily and prudently in all things; be not heady nor sel● willed, no not in the best thing; walk not upon the utter brink and hedge of your liberty, for than you shall readily overpass it; things that are lawful may be inexpedient and in case our fear of scandal ought either to be wholly spared, or used with much prudence and circumspection. Oh! study in all to adorn the Gospel, and in sense of your own unskillfullness and folly, beg wisdom from above, that anointing, that will teach you all things, much of that Holy Spirit, that will lead you in the way of all truth; and then in that way, whatsoever be, suffer it, and however indignified and reproached, happy are you, for the spirit of glory and of God resteth upon you.  
Inf. 2. But if to be thus reproached be happy, then certainly their reproachers are no less unhappy, if on those rest the spirit of glory and of God; what Spirit in those, but the Spirit of Satan, and of shame, and vileness. Who is the basest, most contemptible kind of person in the world? truly, I think, an avowed contemner and mocker of holiness. Shall any such be fou●d amongst us?  
I charge all you in this name of Christ, that you do not entertain godless prejudices against the people of God. Let not your ears be open to, nor your hearts close with the calumnies and lies, that may be flying abroad of them and their practices, much less open your mouths against them, or let any disgraceful word be heard from you: and when you meet with undeniable real frailties, know the law of love and practise it: Think this is blameworthy, yet let me not turn it to the reproach of those persons, who notwithstanding may be sincere, much less to the reproach of other persons professing Religion, and then cast it upon Religion itself.  
My Brethren, beware of sharing with the ungodly in this tongue persecution of Christians. There is a Day at hand wherein the Lord will make enquiry after those things, if we shall be made accountable for idle words (as we are warned) how much more for bitter malicious words uttered against any, especially against the Saints of God, whom however the World reckon, he esteems his precious ones, his treasure. You that now can look on them with a scornful eye, which way shall you look when they shall be beautitiful and glorious, and all the ungodly clothed with shame? Oh! do not reproach them, but rather come in and share with them in the way of holiness, and in all the sufferings and reproaches that follow it: for if you partake of their disgraces with them, you shall share of glory with them, in the Day of their Lords appearing.  
The words have two things. The evil of these reproaches supposed, and the good expressed. The evil supposed, that they are trials and hot trials: of this already. The good expressed: ye are happy, even in present, in the very midst of them; they do not trouble your happy estate; yea they advance it.  
Thus solid indeed is the happiness of the Saints that in the lowest condition, it remains the same: disgraces caves, prisons, and chains, cast them where you will, still happy: a Diamond in the mire foiled and trampled on yet still retains its own worth.  
But this is more, that the very things that seem to make them miserable, do not only not do that, but on the contrary do make them the more happy they are gainers by their losses, and attain more liberty by their thraldoms, and more honour by their disgraces, and more peace by their troubles: the World and all their enemies are exceedingly befooled in striving with them, not only can they not undo them, but by all their enmity and practices, they do them pleasure, and raise them higher; with what weapons shall they fight? How shall they set upon a Christian, that are his enemy? where shall they hit them, seeing all the wrongs they do him, do indeed enrich and ennoble him; and the more he is depressed, he flourishes the more: certainly the blessedness of a Christian is matchless and invincible.  
But how holds this, Happy in reproaches and by them, 'tis not through their nature and virtue, for they are evil, so Mat. 5. 20. But (1.) By reason of the Cause. (2.) Of the accompanying and consequent Comfort.  
First the Cause. Negatively, we have it verse 15. Positively ver. 14, 16. Not as an evil doer, that stains thy holy profession, and damps thy comfort, and clouds thy happiness, disprofits thee and dishonours thy Lord.  
But for the name of Christ, and what is there so rough, that that will not make pleasant, to suffer with Christ and for Christ, who suffered so much and so willingly for thee? hath he not gone through all before thee, and made all easy and lovely? hath he not sweetened poverty, and persecutions, and hatred, and disgraces, and death itself? perfumed the grave, and turned it from a pit of horror into a sweet resting bed? And thus love of Christ judgeth, thinks all lovely that is for him, is glad to meet with difficulties, and ambitious of suffering for him: scorn and contempt a thing of hard digestion; but much inward heat of love digests it easily, reproaches bitter, but the reproaches of Christ sweet. Take their true value, Heb. 11. The reproaches of Christ greater riches than the treasures of Egypt, his very worst things, better than the best of the World. A touch of Christ turns all into gold; his reproaches riches, as there, and honour, as here: Happy not only afterwards, ye shall be happy, but happy in present, and that not only in apprehension of that after happiness, as sure and as already present, which Faith doth; but even for that they possess the presence and comforts of the Spirit.  
For the Spirit of Glory.] This accompanies disgraces for him; his Spirit, the Spirit of Glory and of God; with your suffering goes the name of Christ, and the Spirit of Christ: take them thus, when reproaches are cast upon you for his name, and you bear them by his Spirit, and his Spirit most fit to support you under them, yea to raise you above them; they are ignominious and inglorious, he is the Spirit of glory; they are humane reproaches, he the Divine Spirit, the Spirit of Glory and of God, that is, the glorious Spirit of God.  
And this is the advantage, the less the Christian finds esteem and acceptance in the World, the more he turns inward to see what's there, and there he finds a down weight counterpoise of excellency and glory, even in this present condition, as the pledge of the glory before him. The reproaches be fiery, but the Spirit of glory resteth upon you, doth not give you a passing visit, but stays within you, and is indeed yours. And in this he can take comfort, and let the foul weather blow over, let all the scoffs, and contempts abroad pass as they come, having a glorious Spirit within, such a guest honouring him with his presence, and abode, and sweet fellowship, and is indeed one with him. So that rich Miser could say; when they scorned him in the streets, 
[Papulus me sib●lat, at 〈◊〉 plaud]  he went home to his bags and hugs himself there at that sight, say they what they would. How much more reasonably may the Christian say, let them revile and bark, I have riches, and honour enough, that they see not. And this is it makes the World, as they are a malicious party, so to be an incompetent Judge of the Christians estate; they see the rugged unpleasant outside only, the right inside, their eye cannot reach. We were miserable indeed, were our comforts such as they could see.  
And as this is the constant estate of a Christian, it is usually most manifested to him in the time of his greatest sufferings, than (as we said) he readily turns inward and sees it most, and accordingly finds it most. God making this happy supplement and compensation, that when they have least of the World, they have most of himself, when they are most covered with the World's disfavour, this favour shines brightest to them, as Moses in the Cloud, in nearest access and speech with God; when the Christian is most clouded with distresses and disgraces, then doth the Lord often show himself most clearly to him.  
If you be indeed Christians, you will not be so much thinking at any time, how you may be free from all sufferings and despisings; but rather how you may go strongly and cheerfully through them; so here is the way, seek real and firm interest in Christ, and participance of Christ's Spirit, and then a look to him will make all easy and delightful. Thou wilt be ashamed within thyself to start back, or give one foot at the encounter of a taunt, or reproach for him; thou wilt think for whom is it, is it not for him who for my sake hid not his face from shame and spitting? and further he died; now how would I meet death for him, that shrink at the blast of a scornful word?  
If you would know whether this his Spirit is and resteth in you, it cannot be better known than by that very love, ardent love to him, and high esteem of him; and from thence a willingness, yea a gladness to suffer any thing for him. 2. This Spirit of Glory sets the heart on glory; true glory makes heavenly things excellent in our thoughts, and sets the World, the better and worse, the honour and dishonour of it, at a low rate.  
The Spirit of the World is a base ignoble Spirit, even the highest pitch of it, those that are projecting for Kingdoms, these are poor designs to that of the Christian, which ascend above all things under the Sun, and above the Sun itself, and therefore he is not shaken with threats, nor taken with offers in these things. Excellent is that answer St. Basil gives in the person of those Martyrs to that Emperor, as making them (as he thought) great proffers to draw them off, why, say they, dost thou bid us so low as pieces of the World, we have learned to despise it all. This is not stupid, nor an affected stoutness of Spirit, but a humble sublimeness, that the natural Spirit of a Man cannot reach unto.  
But wilt thou say still, this stops me, I do not find this Spirit in me, if I did, than I think I could be willing to suffer any thing. To this for present no more but this, d●est thou find desire that Christ may be glorified, and could●●●e content it were by thy suffering in any kind for him as called to it? art thou willing to give up thine own interest, and study and follow Christ's, and that thou mightest sacrifice thine own credit, and name, to advance his? art thou unwilling to do any thing that might dishonour him, nor unwilling to suffer any thing might honour him, or wouldst thou be thus? Then be not disputing, but up and walk on in his strength.  
Now i● any say, but his name is dishonoured by these reproaches; true, says the Apostle, on their part it is so, but not on yours. They that reproach you do their best to make it reflect on Christ and his cause, but thus it is only on their part: you are sufferers for his name, and so you glorify it: your faith, and patience, and victory by these do declare the Divine power of grace, and the Gospel working; They have made torturers ashamed, and induced some beholders to share with them. Thus though the profane World intent it as far as they could reach to dishonour the profession of Christ; yet it ●●●cks not, but on the contrary he is glorified by your constancy.  
And as the ignominy fastens not, but the glory from the endurance; so they are obliged and certainly are ready according to the Apostles zeal, verse, 16. To glorify God on this behalf, that as he is glorified in them, so we may glorify and bless him, that he hath dignified us so, that whereas we might have been left to a sad sinking task, to have suffered for various guilts our God hath changed the tenure and nature of our sufferings, and make them to be for the name of Christ.  
Thus doth not a spiritual mind swell on a conceit of constancy and courage, which is the readiest way of self undoing; But acknowledge all gift, even suffering, To you its given not only to believe, but to suffer, and so to bless him on that behalf. Oh! this 〈◊〉 grows in suffering, so Acts 5. 41. They went away rejoicing, that they were counted worthy to suffer shame for his name.  
Consider, it's but a sho● while, and the wicked, and their scoffs shall vanish, they shall not be, this shame will presently be done, and this disgrace is of short date, but the glory and Spirit of glory eternal, what though thou shouldest be poor, and defamed, and despised, and be the common mark of scorn, and all injuries, yet 'tis hard at the end. This is now thy part, the scene shall be changed. King's here, real ones, are in deepest realty but strange Kings, but when thou comest to alter the person now thou bearest, here is the odds, thou wast as a fool in appearance for a moment, and shall be truly a King for ever.   
Verse 17. 17. For the time is come, that judgement must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the Gospel. 
THere is not only perfect equity, but withal a comely proportion and beauty in all the ways of God, had we opened eyes to discern particularly in this point of the sufferings and afflictions of the Church. The Apostle here sets it before his brethren, for the time is come, etc.  
Where is first a parallel of the Lords dealing with his own and with the wicked, ver 17. 18, (2.) A persuasion of due compliance and confidence in his own upon that consideration.  
The parallel is in the order, and the measure of punishing; and it is so, that for the order, it begins at the house of God, ends upon the ungodly, and that carries in it the great difference in the measure, that it passes from the one on whom it begins, and rests on the other on whom it ends; the full weight of it lies on for ever. It's so expressed, What shall be the end, etc. Which imports not only, that Judgement shall overtake them in the end, but that it shall be their end, they shall end in it, and it shall be endless upon them.  
The time is.] Indeed the whole time of this present life is so, it's the time of suffering and purging for the Church, compassed with enemies that will afflict her, and subject to these impurities that need affliction. The Children of God are in their under age here, all their time they are Children, and have their frailties and childish follies; and therefore though they are not always under the stroke of the rod, for that they were not able to endure, yet they are under the discipline and use of the rod, all their time: and whereas the Wicked escape, till their day of full payment, the Children of God are in this life chastised with frequent afflictions, and so the time [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] may here be taken according as the Apostle St. Paul uses the same word, Rom. 8. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The sufferings of this present time,  
But withal it is true, and appears to be here employed, that there be particular set times, that the Lord chooses for the correcting of his Church, he hath the days prefixed and written in his Ephemerideses, hath his days of correcting, wherein he goes round, from one Church to another, we thought it would never come to us, but we have now found the smart of it.  
And here the Apostle may likely mean, the times of these hot persecutions that were begun and continued, though with some intervals, for two or three Ages. Thus Apoc. 6. after the white Horse, immediately follows at his heels the red, and the black, and the pale Horse. And as it was upon the first publishing of the Gospel, so us ally upon the restoring of it, or upon remarkable reforms of the Church, and revivings of Religion, follow sharp and searching trials. As the lower cause of this is the rage, and malice of Satan, and the ungodly World, acted and s●irred by him, against the purity and prevalency of Religion, so it is from a higher hand for better ends. The Lord will discover the multitudes of hypocrites, and empty professors, that will at such a time readily abound when Religion is upon an advancing way, and the stream of it runs strong. Now by the counter current of troubles, such fall back and are carried away. And the truth of grace in the hearts of Believers is advantaged by these hazards, and sufferings, they are put to lasten their hold the better on Christ, to seek more experience of the real and sweet consolations of the Gospel, that may uphold them against the counterblasts of suffering. Thus is Religion made a more real and solid thing in the hearts of true Believers; they are entered to that way of receiving Christ, and his Cross together, that they may see their bargain, and not think it a surprise.  
judgement.] Though all sufferings are not such, yet commonly there is that unsuitable and unwary walking amongst Christians, that even their sufferings for the cause of God, though unjust from Men, yet are from God just punishments of their miscarriages towards him, in their former ways, their self pleasing and earthliness, taking too much relish in the delights of this World, forgetting their inheritance and home, and conforming themselves to the World, walking too like it.  
Begin.] The Church of God punished, while the wicked are free and flourish in the World, possibly all their days, or if Judgement here reach them, yet it is later; it begins at the House of God. (1.) This holds in them that profess his name, and are of the visible Church, compared with them that are without the pale of it, and are its avowed enemies. (2.) Those that profess a desire of more religious, and holy course of life within the Church compared with the profane multitude. (3.) They that are indeed more Spiritual, and holy, and come nearer unto God, compared with others that fall short of that measure, in all it holds that the Lord doth more readily exercise them with afflictions, and correct their wander than any other.  
And this truly is most reasonable, and the reason lies in the very name given the Church, The House of God.  
1. The sins of the Church have their peculiar aggravations, that fall not upon others, that, which is simply a sin in strangers to God, is in his people the breach of a known and received law, and a law daily unfolded, and set before them, yea it's against their Oath of Allegiance, 'tis perfidy and breach of Covenant, committed both against the clearest light, and strictest bo●ds, and highest mercies, and still the more particular profession of his name, and testimonies of his love, make sin the more sinful, and the punishment of it the more reasonable. The sins of the Church are all twice dipped Dibapha, Isa. 1. Have a double die, they are once breach of the law, and they are again, ungrate and disloyal breach of promise.  
2. As there is unquestionable equity, so there is an evident congruity in it. God is ruler of all the World, but particularly of his Church, therefore here called his House, wherein he hath a special residence and presence. And therefore most suitable, that there he be specially observed and obeyed, and if disobeyed that he take notice of it and punish it, that he suffer not himself to be dishonoured to his face by those of his own House; and therefore whosoever escape, his own shall not Amos 3. 2. You only have I known of all the Families of the Earth: therefore will I punish you for all your iniquities. He that righteously judges and rules all Nations, it is fit he make his Justice most evident and exemplary in his own House, where it may best be remarked, and where it will best appear how impartial he is in punishing sin; so a King, as the Psalmist, Psal. 101. that he may rule the Land well, makes his own House exemplary. It is you know one special qualification of a Bishop and Pastor, 1 Tim. 3. 4. One that ruleth well his own House, having his Children in subjection. For if a Man know not how to rule his own House, how shall he take care of the Church of God? Now this therefore more eminently appears in the Supreme Lord of the Church, as his own House; and therefore when he finds disobedience there, he will first punish that: so he clears himself; and the wicked World being afterward punished, their mouths are stopped with the preceding punishment of the Church; he will not spare his own; yea, they shall be first scourged? what then shall be the end, etc.  
And indeed the purity of his Nature, if it be every where contrary to all sinful impurity, it cannot but most appear in his peculiar dwelling House, that he will have neat and clean. If he hate sin all the World over, where it's nearest him he hates it most, and testifies his hatred of it; will not endure it in his presence: as cleanly neat persons, cannot well look upon any thing that is nasty, much less will they suffer it come near them, or touch them, and to continue in their presence in the House where they dwell; the Lord that is of purer eyes than to behold iniquity, will not abide it within his own doors; and the nearer any comes to him, the less can he endure any unholiness or sinful pollution in them, he will be sanctified in all that come nigh him, Leu. 10. so in his Ministers; Oh! how pure ought they to be, and how provoking and hateful to him are their impurities: therefore in that commission to the Destroyer's, Ezek 9 20. to which place the Apostle may here have some eye; Go, says he, slay the old and young, and begin at my sanctuary. They were they that had polluted his worship, and there the first stroke lighted. And in a Spiritual Sense, because all his People are his only elect Priesthood, and should be holiness to the Lord; and when they are not really so; do not sanctify him in their walking; he sanctifies himself, declares his holiness in his Judgements on them.  
3. Mercy, in this, even under the habit of Judgement, love walks secretly and works; so loving and so wise a Father will not undo his Children by sparing the rod; but because he loves, rebukes and chastens, Heb. 12. Prov. 3. 11. Apoc. 3. His Church, his House, therefore that he may delight in it, and take pleasure to dwell in it, and make it happy with his presence, he will have it often washed, and made clean, and the filth and rubbish scoured and purged out of it: this argues his gracious purpose of abiding in it.  
And as he doth it, that he may delight in his People, so that they may delight in him, and in him alone, imbiters the World's Breast to wean them; makes the World hate them, that they may the more easily hate it; suffers them not to settle upon it, and fall into a complacency with it; makes it unpleasant to them by many and sharp afflictions, that they with the more willingness may come off, and be united; and that they may remember home the more, and seek their comforts above, finding so little below, may turn in to him, and delight themselves in communion with him. That their prayers may ascend the more thick, that sweet incense, he kindles these fires of trial to them; for though it should not be so, yet so it is, that in times of ease they would grow readily remiss and formal that way.  
He is gracious and wise, knows what he does with them, and the thoughts he thinks towards them is all for their advantage, purging their iniquities, Isa. 27. purges out impatience, and earthliness, and self-will, and carnal security, and thus refines them for Vessels of Honour; we see in a Jeweller's Shop, that as there are Pearls and Diamonds, and other precious Stones; there are Files, cutting Instruments, and many sharp Tools for their polishing: and while they are in the Workhouse they are continual Neighbours to them, and come often under them. The Church is God's Jewelry, his Work house, where his Jewels are a polishing for his Palace, and House, and those he especially esteems and means to make most resplendent, he hath oftenest his Tools upon them.  
Thus observe it, as the Church to other Societies, so in it a Congregation or Family, one more diligently seeking after God than the rest, they shall readily meet with more trials, and be oftener under affliction than any of the Company; either under contempt and scorn, or poverty and sickness, or some one pressure or other, outward or inward, and those inward trials are the nearest and sharpest that the World sees least, and yet the Soul feels most: And yet all these both outward and inward have love, unspeakable love in them all, to purge and polish them by increasing of Grace to fit them for Glory.  
Inf. 1. We will not be so foolish as to promise ourselves impunity by our relation to God, as his Church in covenant with him; if once we thought so, sure our experience hath undeceived us, and let not what we have suffered harden us, as if the worst were passed, we may rather fear its but a pledge and beginning of sharper Judgement? why do we not consider our unhumbled and unpurged condition, and tremble before the Lord? would we save him a labour, he would take it well, purge our Souls, that he may not be put to further purging by new Judgements; were we busy reading our present condition, we would see very legible foresigns of further Judgements, the Lord taking away his eminent and worthy Servants, that are as the very Pillars of the Public Peace and Welfare, and taking away Counsel, and Courage, and Union from the rest; forsaking us in our meetings, and leaving us in the dark to grop and to rush one upon another.  
2. The dissensions and jarrings in the State and Church are likely upon imagination to bring it to a reality; these unnatural burnings threaten new fires of public Judgements to be kindled amongst us.  
3. That general despising of the Gospel, and abounding of profaneness throughout the Land, not yet purged, but our great sin remaining in us, calls for more fire and more boiling.  
4. The general coldness and deadness of Spirit, want of that zeal for God, that communion of Saints; that mutual stirring up one another to Holiness, and which is to all, the restoring of Prayer, that frozen benummedness in that so necessary Work; that preventer of Judgements; that binder of the hands of God from punishments, and opener of them unto them, pouring forth of mercies; Oh! this is a sad condition in itself, though it portended no further Judgement, the Lord hiding himself, and the Spirit of Zeal and Prayer withdrawn, and scarce any lamenting it, or so much as perceiving it: where our days either of solemn Prayer or Praises, as if cause of neither, and yet clear cause of both. Truly M. B. we have need if ever to bestir ourselves; are not the Kingdoms at this present brought to the extreme point of their highest hazard, and yet who lays it to heart.  
Inf. 2. Learn to give God right construction in all his dealings with his Church, and with thy Soul; for his Church, there may be a time wherein thou shall see it not only tossed; but, to thy thinking, covered and swallowed up with tears; but wait a little it shall arrive safe. This common stumbling stone, walk by the light of the Word, and the eye of Faith looking on it, and thou shalt pass by, and not stumble at it, the Church mourns, and Babylon sings, sits as a Queen, but for how long; she shall come down and sit in the dust, and Zion shall be glorious, and put on her beautiful Garments, and Babylon shall not look for another revelation to raise her again, no, she shall never rise. The Angel took up a Stone like a great Millstone, and cast it into the Sea, saying, Thus with violence shall the great City Babylon be thrown down, and shall be found no more at all.  
Be not sudden, take God's work together, do not judge of it by parcels; it is indeed all Wisdom and Righteousness; but we shall best discern the beauty of it when we look on it in the frame, and when it shall be fully completed and finished, and our eyes enlightened to take a fuller and clearer view of it, than we can have here; Oh! what wonder? what endless wondering will it command?  
We read of joseph hated, and sold, and imprisoned, and all most unjustly; but because within a leaf or two, we find him freed and exalted, and his Brethren coming Supplicants to him, we are satisfied: but the things that are for the present cloudy and dark, our short hasty Spirits cannot learn to wait a little till we see the other side, and what end the Lord makes; we see judgement beginning at the House of God, and this perplexes us, while we consider not the rest, what shall be the end of them that obey not the Gospel? God begins the Judgement on his Church for a little time, that it may end and rest upon his enemies for ever. And indeed he leaves the wicked last in the punishment; so as he makes use of them for the punishing of his Church, they are his rod, Isa. 10. But then when he hath done that work with them, they are broken and burnt, v. 16. and that when they are at the height of insolency and boasting, not knowing what hand moves them, and smites his People with them for a while, till the da, of their consuming come, v. 24, 25. let the vile enemy that hath shed our blood, and insulted over us rejoice in their present sparing, and in men's procuring of it, and pleading for it; there is another hand whence we may look for Justice, and though it may be the Judgement begun at us, is not yet ended, and that we may yet further (and that justly) find them our scourge, yet certainly we may, and aught to look beyond that unto the end of the Lord's work, which shall be the ruin of his Enemies, and the peace of his People, and the glory of his Name  
Of them that obey not the Gospel] The end of all the Ungodly is terrible; but especially of such as heard the Gospel, and have not received and obeyed it.  
The Word hath in it both Unbelief and Disobedience, and these are inseparable, Unbelief is the grand point of Disobedience in itself, and the spring of all other disobedience: and the pity is, men will not believe it to be thus.  
They think it an easy, and a common thing to believe, who doth not believe? Oh! but rather, who does? who hath believed our report? were our own misery and the happiness that is in Christ believed, were the riches of Christ, and the love of Christ believed, would not this persuade men to forsake their sins, and the World to embrace him?  
But men run away with an extraordinary fancy of believing, and do not deeply consider what news the Gospel brings, and how much it concerns them: sometimes it may be they have a sudden thought of it, and they think, I will think on it better at some other time; but when comes that time; one business steps in after another and shuffles it out: Men are not at leisure to be saved.  
The Gospel of God.] His embassy of Peace of Men, the riches of his mercy and free love opened up and set forth, not simply to be looked on, but laid hold on. The glorious holy God declaring his mind of agreement with Man in his own Son; his blood streaming forth in it to wash away uncleanness, and yet this Gospel not obeyed. Sure the conditions of it very hard, and the commands must be grievous, that they are not harkened to; why, judge you if they be. The great command is that, to receive that Salvation; and the other is this, to love that Saviour, and there is no more; perfect obedience is not now the thing, and the obedience that is required, that love makes it sweet and easy to us, and acceptable to him. This is proclaimed to all that hear the Gospel, and the greatest part refuse it, they love themselves, and their lusts, and this present World, and will not change, and so they perish.  
They perish? what's that? what is their end? I will answer that but as the Apostle doth, and that is even ask the question over again, what shall be their end?  
There is no speaking of it▪ a Curtain drawn; silent wonder expresses it best, telling it cannot be expressed; how then shall it be endured? It is true, that there be resemblances used in Scripture, giving us some glance of it; we hear of a burning Lake, a Fire that goes not out, and a Worm that dies not; but these are but shadows to the real misery of them that obey not the Gospel; Oh! to be filled with the wrath of God, the ever living God for ever. What words or thoughts can reach it? Oh! Eternity, Eternity; Oh! that we did believe it.  
This same parallel is continued in the following Verse in other terms, for the clearer expression, and deeper impression of it.   
Verse 18. And if the righteous scarcely be saved, where shall the ungodly and sinner appear? 
IT is true then, that they are scarce saved, even they that endeavour to walk uprightly in the ways of God, that's the Righteous; here they are scarcely saved. That imports not any uncertainty or hazard in the thing itself to the end, in respect of the purpose, and performance of God: but only the great difficulties, and hard encounters in the way, that they go through so many tribulations and tentations, so many fightings without, and fears within: the Christian so simple and weak, and his enemies so crafty, and powerful.  
The Oppositions of the wicked World, their hatreds, and scorns, and molestations, the flights and violence of Satan, and the worst of all, the strength of their own corruptions. And by reason of abounding corruption, such frequent, almost continual need of purging by afflictions and trials; to be still under Physic; to be of necessity at sometimes drained and brought so low, till there is scarce strength or life remaining in them.  
And truly all outward difficulties would be but matter of ease, would be as nothing, were it not the incumberance of lusts, and corruptions within; were a man to meet disgraces and sufferings for Christ, how easily would he go through them, yea, and rejoice in them, were he rid of the fretting impatience, the pride, and self-love of his own carnal heart; these clog and trouble worst, and he cannot shake them off, nor prevail against them without much pains, many prayers and tears; and many times after much wrestling, scarce finds that he hath gained any ground; yea, sometimes is foiled and thrown by them.  
And so in all other duties such a fight and continual combat with a revolting backsliding heart; the flesh pulling, and dragging downwards, when he would mount up, finds himself as a Bird with a stone tied to its foot, hath Wings that flutter to be upwards, but is pressed down with the weight fastened to him; what struggling with wander and deadness in hearing, and reading, and prayer: and that which is most grievous, that by their unwary walking, and the prevailing of some corruption, they sadden the Spirit of God and provoke him to hide his face, and withdraw his comforts. How much pain to attain any thing, any particular grace of humility, or meekness, or self-denial; and if any thing attained, how hard to keep and maintain it against the contrary party; how often driven back to their old point? if they do but cease from striving a little, they are carried back by the stream: and what returns of doubtings and misbelief, after they thought they were got somewhat above them; in so much that sometimes they are at the point of giving over, and thinking it will never be for them: and yet through all those are they brought safe home, there is another strength that bears them up, and brings them through: but yet these things, and many more of this nature argue the difficulty of their course, and that it is not so easy a thing to come to Heaven as most imagine it.  
Inf. Thou that findest so little stop, and conflict in it, goest thy round of eternal duties, and all is well; art no more troubled; thou hast need to inquire after a long time spent in that way, am I right? am I not yet to begin? sure this looks not like the way to Heaven, as it is described in the Scripture; it is too smooth and easy to be right.  
And if the way of the Righteous be so hard, then how hard shall be the end of the ungodly and sinner that walks in sin with delight; it were strange if they should be at such pains, and with great difficulty attain their end: and he should come in amongst them in the end, they were fools indeed; true, if it were so; but what if it be not so, than the wicked is the fool, and shall find he is, when he shall not be able to stand in Judgement, where shall he appear; when to the end he might not appear, he would be glad to be smothered under the weight of the Hills, and Mountains, if they could shelter him, from appearing.  
And what is the aim of all this that we have spoken, or can speak in this subject, but that ye may be moved to take into deeper thoughts the concernment of your immortal Souls. Oh! that you would be persuaded. Oh! that you would make in to Jesus Christ and seek Salvation in him; seek to be covered with his righteousness, and to be led by his Spirit in the ways of righteousness. That will seal to you the happy certainty of the end, and overcome for you all the difficulties of the way: what is the Gospel of Christ preached for? what was the blood of Christ shed for? was it not, that by receiving him, we might escape condemnation; nay this drew him from heaven, he came that we might have life, and might have it more abundantly.   
Verse 19 19 Wherefore let them that suffer according to the will of God, commit the keeping of their Souls to him in well doing, as unto a faithful creator. 
NOthing doth so establish the mind in the rollings, and turbulence of present things, as both a look above them, and a look beyond them; above them, to the steady and good hand by which they are ruled, and beyond them to the sweet and beautiful end, to which by that hand, they shall be brought. This the Apostle lays here as the foundation of that patience, and peace in troubles, wherewith he would have his brethren furnished. A●d thus he closes this in these words. Wherefore let them that suffer according to the will of God, commit the keeping of their Souls to him in well doing, as unto a faithful creator.  
The words contain the true principle of Christian patience, and tranquillity of mind in the sufferings of this life, expressing both wherein it consists, and what are the grounds of it.  
1. It lies in this committing the Soul unto God, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added is a true qualification of this, that it be in well doing, according to the preceding Doctrine which the Apostle gives clearly and largely, ver. 15, 16. If they would have inward peace amidst outward trouble, they must walk by the rule of peace, and keep strictly to it; if you would commit your Soul to the keeping of God, know he is a holy God; and an unholy Soul that walks in any way of wickedness known, or secret, is no fit commodity to put into his pure hand to keep. Therefore as ye would have this confidence to give your holy God the keeping of your Soul, and that he accept of it, and take it off your hand, beware of willing pollutions and unholy ways; walk so as you discredit not your protector and move him to be ashamed of you, and disclaim you. Shall it be said you live under his shelter and walk inordinately? as this cannot well be, you cannot well believe it to be: loose ways will loosen your hold of him and confidence in him; you will be driven to question your interest, and to think, sure I do but delude myself; can I be under his safeguard, and yet follow the course of the World, and my corrupt heart, certainly be it who will, he will not be a guardian and patron of wickedness. No, he is not a God that hath pleasure in iniquity, 
Ps. 5.  nor shall evil dwell with him. If thou give thy Soul to him to keep upon terms of liberty to sin, he will turn it out of his Doors, and remit it back to thee to look to, as thou wilt thyself; yea, in the ways of sin, thou dost indeed steel it back and carriest it out from him; thou puttest thyself; out of the compass of his defence; goest without the trenches, and art at thine own hazard, exposed to armies of mischiefs and miseries.  
Inf. This then is primely to be looked to, you that would have safety in God in evil times, beware of evil ways: for in these it cannot be: if you will be safe in him, you must stay with him, and in all your ways keep within him, as your fortress; now in the ways of sin you run out from him.  
Hence 'tis we have so little established confidence in God in times of trial, we take ways of our own, and will be gadding, and so we are surprised and taken, as they that are often venturing out into the enemy's reach, and cannot stay within the walls; 'tis no idle repetition, Psal. 91. 1. He that dwelleth in the secret place of the most high, shall abide under the shadow of the Almighty. He that wanders not out but stays there, shall find himself there hid from danger. They that rove out from God in their ways, are disquieted and tossed with fears; this is the fruit of their own ways; but the Soul that is indeed given to him▪ to keep, keeps near him.  
Study pure and holy walking, if you would have your confidence firm, and have boldness and joy in God: you will find it, that a little sin will shake your trust, and disturb your peace more than the greatest sufferings, yea in those your assurance and joy in God will grow and abound most, if sin be kept out, that's the trouble feast, that unquiets the Conscience, which while it continues good, is a continual feast, so much sin as gets in, so much peace will go out; afflictions cannot break in upon it to break it, but sin doth. All the winds that blow about the Earth from all points stir it not; only that within the bowels of it makes the Earthquake.  
I do not mean that for infirmities a Christian ought to be discouraged; but take heed of walking in any way of sin: for that will unsettle thy confidence: innocency and holy walking makes the Soul of a sound constitution, that the counter blasts of affliction wear not out, nor alter it not; sin makes it sickly, and crazy, that it can endure nothing; therefore study to keep your Consciences pure, and they shall be peaceable, yea in the worst times readily most peaceable and best furnished with spiritual confidence and comfort.  
Commit the keeping of their Souls.] The Lord is an entire protectot, he keeps the bodies, yea all that belongs to the believer, and as much as is good for him; makes all safe, keeps all his bones, not one of them is broken; yea says our Saviour the very hairs of your head are numbered But that which is in the Believers account, and in God's account, so certainly in itself most precious, is principally committed and received into keeping, their Souls.  
They would gladliest be secured in that here, that shall be safe in the midst of all hazards. That whatsoever be lost, that may not, that's the Jewel, therefore the prime care of that, if it be safe all is well, 'tis riches enough? What shall it profit a man though he gain the whole World, says our Saviour, and lose his Soul? and so what shall it disprofit a Man, though he lose the whole World, if he gain his Soul. Nothing at all.  
When times of trial come, Oh! what a bustle to hide this and that, to fly, and carry away, and make safe that which is but trash and rubbish to the precious Soul, but how few thoughts of that? were we in our wits, that would be all at all times, not only in trouble, but in days of peace. Oh! how shall I make sure about my Soul; let all go as it may, can I be secured and persuaded in that point, I desire no more,  
Now the way is this, commit them to God, this many say, but few do, give them into his hand, lay them up there; so the word is, and they are safe and may be quiet and composed.  
In patience possess your Souls, says our Saviour; impatient freting Souls are out of themselves, their owners do not possess them. Now the way to possess them ourselves in patience, is thus, to commit them to him in confidence, than we only possess them, when he keeps them. They are easily disquieted and shaked in pieces while they are in our hands; but in his hand they are above the reach of dangers and fears.  
Inf. Now this is the proper act of Faith, rolls the Soul over on God, ventures it in his hand, and rests satisfied concerning it, being there. And there is no way but this, to be quiet within, to be impregnable, and unmoveable in all assaults and changes fixed, believing on free love; therefore be persuaded to resolve in that, not doubting and disputing, whether shall I believe or no; shall I think he will suffer me to lay my soul upon him to keep? so unworthy, so guilty a Soul, were it not presumption; Oh! what sayest thou? why dost thou thus dishonour him, and disquiet thyself; if thou hast a purpose to walk in any way of wickedness, indeed thou art not for him; yea, thou comest not near him▪ to give him thy Soul; but wouldst thou have it delivered from sin, rather than from trouble, yea rather than from hell; is that the chief safety thou seekest, to be kept from iniquity, from thine iniquity, thy beloved sins; dost thou desire to dwell in him and walk with him, than whatsoever is thy guiltiness, and unworthiness come forward, and give him thy Soul to keep; if he should seem to refuse it press it on him; if he stretch not forth his hand lay it down at his foot, and leave it there, and resolve not to take it back; say, Lord thou hast made us those Souls, thou callest for them again to be committed to thee, here is one, it is unworthy, but what Soul is not so? is most unworthy, but therein will the riches of thy grace appear most in receiving it, and leave it with him; and know he will make thee a good account of it. Now lose goods, or credit, or friends, or life itself, it imports not; the main is sure if so be thy Soul be out of hazard; I suffer these things for the Gospel, says the Apostle, 
2 Tim. 1. 12.  nevertheless I am not ashamed; why? for I know whom I have trusted, and am persuaded that he is able to keep that which I have committed to him against that Day.  
Now the ground of this confidence is in these two, in him whom we trust, ability, and fidelity. There is much in persuasion of the power of God, though few think they question that, there is in us secret undiscovered unbelief, even in that point. Therefore the Lord so often makes mention of it in the Prophets, Isa. 50. 3. etc. And in this point the Apostle particulary expresses, I am persuaded that he is able to keep, etc. So this Apostle, chap. 1. 5. Kept by the power of God through faith unto Salvation▪ ready to be revealed in the last time. This very needful to be considered in regard of the many and great oppositions and dangers, the powerful enemies that seek after our Souls; He is able to keep them, for he is stronger than all, and none can pluck them out of his hand, says our Saviour. This the Apostle here hath in that word (Creator,) if he was able to give them being, sure he is able to keep them from perishing. This relation of a Creator implies likewise a benign propension and good will to the works of his hands; if he gave them us at first, when once they were not, forming them of nothing, will he not give us them again, being put into his hand for safety.  
And as he is powerful, he is no less faithful, a faithful Creator▪ Truth itself. They that believe on him he never deceives nor disappoints. Well might St. Paul say, I know whom I have trusted; Oh! the advantage of faith. It engages the truth and power of God, his royal Word and honour lies upon it to preserve the Soul, that faith gives him in keeping, if he remain able and faithful to perform his Word, that Soul shall not perish.  
There be in the words other two grounds of quietness of Spirit in sufferings. (1.) It is according to the will of God. The believing Soul subjected and leveled to that complying with his good pleasure in all, cannot have a more powerful persuasive than this, that all is ordered by his will. This settled in the heart would settle it much, and make it even in all things not only to know, but wisely and deeply to consider, that it is thus; That all is measured in Heaven; every dram of thy troubles weighed by that skilful hand, that doth all in weight, number, and measure.  
And then consider him as thy God, and father, who hath taken special charge of thee, and thy Soul thou hast given it to him, and he hath received it.  
And upon this consideration study to follow his will in all, to have no will but his. This is thy duty and thy wisdom, nothing gained by spurning and struggling but to hurt and vex thyself; but by complying all is gained, sweet peace; it is the very secret, the mystery of solid peace within, to resign to his will, to be disposed of at his pleasure without the least contrary thought. And thus as two faced pictures, those sufferings, and troubles, and whatsoever else to look to it on the one side as painful to the flesh, hath an unpleasant visage, yet go about a little, and look upon it as thy father's will, and then it is smiling, and beautiful, and lovely. This I would recommend to you not only for temporals as easier there, but in spiritual things, your comforts and sensible enlargements, to love all he does; it's the sum of Christianity, thy will crucified and the will of thy Lord thy alone desire, joy or sorrow, sickness or health, life or death, in all, in all thy will be done.  
The other ground is in the first word, reflecting on the foregoing discourse Wherefore; what? seeing your reproaches and sufferings are not endless; yea they are short, they shall end, and quickly end, and end in glory, be not troubled about them, overlook them, the eye of faith will do it, a moment, what are they? this is the great cause of our disquietness in present troubles and griefs, we forget their end, we are affected without condition of this present life, as if it were all, and it is nothing. Oh! how quickly shall all the enjoyments, and all the sufferings of this life pass away, and be, as if they had not been.  
the End of the Fourth Chapter.    

1 Ep. St. Peter Chap. V.  

Ver. 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. 
THE Church of Christ being one body, is interessed in the condition and carriage of each particular Christian, as a part of it; but more eminently in those, that are more eminent, and organic parts of it. Therefore the Apostle, after many Excellent directions given to all his Christian Brethren to whom he writes, doth most reasonably and fitly add this express Exhortation to these, that had oversight and charge of the rest, The Elders that are amongst you, etc.  
The words have (1.) A particular definement of the Persons exhorted and exhorting. (2.) The Tenor of the Exhortation itself. The former in the 1 verse, the Persons exhorted, The Elders among you. First,  
Elders.] This here, as often, is a name not of Age, but of Office; yet named by that Age that is, or aught to be most suitably qualified to such an office, and imports, that men, though not aged; yet if called to that office, should be noted with that Wisdom and 〈◊〉 of mind and carriage, which may give that authority, and command that respect, that is requisite for their calling; not Novices, as St. Paul speaks, not as a light bladder being easily blown up, as young unstable minds are, but such as young Timothy was in humility and diligence, as the Apostle testifies of him, Phil. 2. 20. and further exhorts him to be, 1 Tim. 4. 12. Let no man despise thy youth: but be an example of believers in word, in conversation, in charity, in faith, in purity.  
The name of Elders indifferently signifies either their age, or their calling, and of ruling, sometimes civil Rulers, sometimes Pastors of the Church, as amongst the Jews both. Here it appears that Pastors are meant, as the Exhortation of feeding the flock evidences; which though it sometimes signify ruling, and here may comprise it, yet is chiefly by Doctrine; and then the stile given to Christ in the encouragement added, the chief Shepherd.  
A due frame of spirit and carriage in the Elders, particularly the Apostles of the Church, is a thing of prime concern for the good of it. It is one of the heaviest threatenings, when the Lord declares that he will give a rebellious People such Teachers and Prophets as they deserved, and indeed desired: If there be a man to prophecy of wine and strong drink, such a one shall be a prophet, says he to that People. And on the other side amongst the sweetest promises of mercy, this is not the least, to be furnished with plenty of faithful Teachers. Though profane men make no reckoning of it, yet were it in the hardest times, they that know the Lord will account of it as he doth, a sweet allay of all sufferings and hardship; though the Lord give you the bread of adversity, 
Isa. 30. 20.  and the water of affliction, yet shall not thy teachers be removed into a corner, etc. Oh! how rich in promises, that Jer. 3. 15. I will give you Pasters according to my own heart.  
Inf. This promise to be pressed and suited for by earnest prayer; were people much in this duty, Pastors would find it, and so people themselves receive back their Prayers with much gain into their own bosom, have the returned benefit of it: as the Vapours that go up from below, fall down upon the Earth again in sweet showers, and make it fruitful; thus went there many prayers up for Pastors, their Doctrine would drop as rain, 
Deut. 32.  and distil as dew; and the sweet influence of it would make fruitful the Valleys, humble hearts receiving it. And at this time it is very needful that the Lord be much suited for the continuance and increase of his savour in this his Church, as they that have power would be more careful of those due means, that in Schools of learning or otherways are needful for the enablement of men for this service; so all generally both People and Pastors, and such as are offering themselves to that service, would chiefly beg from the higher Academy, that teaching, abundance of that Spirit, to those employed in that work, that might make them able Ministers of the New Testament.  
Oh! it is an inestimable blessing to have the saving Light of the Gospel shining clear in the faithful and powerful Ministry of it: they thought so, that said of their worthy Teacher, they had rather for them the Sun should not shine, 
[Satius sole● non Inc●re quam Chrysostomum non docere.]  than he should not teach.  
2. The person exhorting: I a compresbyter, or fellow-elder with you. The duty of mutual exhorting, lies on each Christian to another, little known amongst the greatest part: but truly Pastors would be as in other duties, so in this eminent, and exemplary in their intercourses and converse, saying often one to another▪ Oh! let us remember to what we are called; to how high and heavy a charge? to what holiness and diligence? How great the hazard of our miscarriage, and how great the reward of our fidelity is, whetting and sharpening one another by those weighty and holy considerations.  
And as a Witness of the suffering of Christ] He did indeed give witness to Christ by suffering for him the hatred and persecutions of the World in the publishing of the Gospel, and so was a witness and Martyr before the time that he was put to death: and this I exclude not, but that which is more particularly here intended is, his certain knowledge of the sufferings of Christ, in his own person, as an eye witness of them, and upon that knowledge a publisher of them▪ Luke. 24. 48. And thus these two suit with the two motives, bearing home the exhortation. The one couched in that, the flock of God, v. 2. His purchase with those his sufferings, whereof I was an eye witness. And the other of a Crown, v. 4. I may speak the more confidently of that, for I am one of those that have real interest in it, and firm belief of it, a partaker of the glory that shall be revealed.  
And these indeed are the things that give weight to a Man's words, make them powerful, and pressing. A witness of the suffering of Christ. The Apostles had a singular advantage in this that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eye witnesses, and St. Paul that wanted that, had it supplied by a vision of Christ, in his conversion. But certainly a spiritual view of Christ crucified is generally (I will not say absolutely) necessary to make a Minister of Christ, but certainly very requisite for the due witnessing of him, and opening up the excellency and virtue of his sufferings, so to preach the Gospel that there needs no other crucifix after so clear and lively a way as that; it may in some measure suit the Apostles Word, Gal. 3. 1. Before whose eyes jesus Christ hath been evidently set forth, crucified among you.  
Men commonly read, and hear, and may possibly preach of the sufferings of Christ as a common story, and that way it may a little move a Man, and wring tears from his eyes; but faith hath another kind of sight of them, and so works other kind of affections, and without that, the very eye sight of them, availed the Apostles nothing: for how many saw him suffer as they did, that reviled, or at least despised him. But by the eye of faith to see the only begotten Son of God, as stricken, and smitten of God, bearing our sorrows, and wounded for our transgression, Jesus Christ the righteous reckoned amongst the unrighteous and malefactors, to see him stripped naked, and scourged, and buffeted, and nailed▪ and dying, and all for us; this is the thing that will bind upon us most strongly all the duties of Christianity, and of our Callings, and best enables us, according to our Callings, to bind them upon others. But our slender view of these things makes light sense, and that cold incitements to answerable duty; certainly, deep impression would cause lively expression.  
Would we willingly stir up our own hearts, and one another to holy diligence in our Station, study Christ as suffering, and dying, more thoroughly, that is the very life of the Gospel and of our Souls, 'tis all we have to learn, and all we have to teach and press on you, I determined to know nothing among you save jesus Christ and him crucified. To make Christ's Cross the sum of all my learning.  
Of the glory that shall be revealed.] As a witness of those sufferings, so a partaker of the glory purchased by these sufferings, and therefore as one insighted and interessed in what he speaks, the Apostle might fitly speak of that peculiar duty which these sufferings and glory do peculiarly persuade. This the only way of speaking of those things, not as a Discourser or contemplative Student, but a partaker, there is another force of a Pastor's exhortation either to his people or his brethren, that brings his message written upon his own heart, speaks of the guilt of sin and sufferings of Christ for it, as particularly feeling his own guilt, and looking on these sufferings as taking it away, speaks of free grace, as one that either hath drunken of the refreshing streams of it, or at least, is earnestly thirsting after it, of the love of Christ from a heart kindled with it, of the glory to come as one that looks to be sharer in it, and longs earnestly for it, that hath all his joy and content laid up in the hopes of it.  
And thus Christians one with another in their mutual exhortings and comfort, all is cold and dead that ●lows not from some inward persuasion and experimental knowledge of divine things; that gives edge, and sweetness to Christian conference. To be speaking of Jesus Christ, not only as a King and as Redeemer, but their King, and their Redeemer, David's stile, my King, and my God: and of his sufferings as theirs, 
Peregrinus in terris nulla est jucundior recordatio quam suae civitatis Aug in Psal. 145.  applied by saith, and acquitting them in St. Paul's stile, who loved me, and gave himself for me. Of the glory to come as their Inheritance, they are partakers of it, their home, as strangers meeting together abroad, in some foreign Country, delighting to speak of their own Land, and their parentage, friends, and their rich patrimony there abiding them. And this aught to be the entertainment of Christians when they meet. Away with trifling vain discourses, cause all to give place to these refreshing remembrances of our home. Were our hearts much on that rich Inheritance above, it would be impossible to refrain our tongues, and to pass on so silent of it, to find matter of empty pratings, and be pleased with them, and no relishing this; whither go your hearts, they are out of their way, and abase themselves, that turn so much downwards, and are not more above the Sun, eyeing still that blessed Land, where our purchased Inheritance lies.  
Inf. Oh! seek after more clear knowledge of this glory, and of your interest in it, that your hearts may rejoice in the remembrance of it, that it be not to you as the description of a pleasant Land, such as Men read in History, and have no portion in, they like it well, and are pleased with it while they read, be it but some imagined Country or Commonwealth finely fancied. But know it to be real, no device, and seek to know yourselves partakers of it.  
This confidence hangs not upon a singular revelation, but on the power of faith, and the light of the Spirit of God which clears to his Children the things that he hath freely given them, though some of them, at sometimes, it may be all or most of their time do want it, God so disposing it they scarce clearly see their right, till they be in possession; see not their Heaven and home till after they be at it, or hard upon it; yet truly this we may, and aught to seek after in humility and submission, that we may have the pledge and earnest of our Inheritance, not so much for the comfort within us, though that is allowed, as that it may wean our hearts from things below, may raise us to higher and closer Communion with God, and enable us more for his service, and excite us more to his praises even here. What were a Christian without the hope of this glory, as one said, tolle Religionem & nullus eris. And having this hope, what are all things here to him? how poor and despiseable the better and worse of this life, and this life itself, how glad is he that it will quickly end, and what were the length of it to him, but by the long continuance of his banishment, holden long from home, and how sweet is the message that is sent for him to come home.  
The glory to be revealed.] It is hid for present, wholly unknown to the Children of this World, and even but little known to the Children of God that are heirs of it, yea they that know themselves partakers of it, yet know not much what it is, only this, that it is above all they know, or can imagine; they may see things that make a great show here, they may hear of more than they see, they may think or imagine more than either they hear, or see, or can conceive of; still they must think of this glory as beyond it: see I pompous shows, or read I, or hear of them; yet this I say of them, these are not as my Inheritance it is far beyond them; yea does my mind imagine things far beyond them, golden mountains and marble Palaces, yet those fall short of my Inheritance, for it is such as eye hath not seen, nor ear heard, nor hath it entered into the heart of Man to conceive. Oh! the brightness of that glory when it shall be revealed. How shall they be astonished that shall see it, and not partake of it? how shall they be filled with everlasting joy, that are heirs of it? were the heart much upon the thoughts of that glory, what thing is there in this perishing World, that could either li●t it up or cast it down?   
Verses 2, 3. 
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.  
3. Neither as being Lords over God's heritage, but being ensamples to the flock.  
EVery step of the way of our Salvation hath on it the print of infinite majesty, 
The duty.  wisdom, and goodness; and this amongst the rest, that Men, sinful, weak Men, are made subservient in that great work of bringing Christ and Souls to meet, that by the foolishness of preaching, (so appearing to carnal wisdom) the chosen of God are called, and come in to Jesus, and made wise unto Salvation, and that life, which is conveyed to them by the word of life in the hands of poor Men, is by the same means preserved and advanced, and this is the standing work of the ministry, and this the thing here bound upon them that are employed in it, to feed the flock of God that is among them. Jesus Christ he descended to purchase a Church, he ascended to provide and furnish it, to send down his Spirit, he ascended and gave gifts particularly for the work of the ministry, and the great use of them is this to feed the flock of God, etc.  
Not to say any more of this usual resemblance of a flock, importing the weakness, and tenderness of the Church, the continual need of inspection, and guidance, and defence, and the tender care of the chief Shepherd for these things, it enforces the present duty of subordinate Pastors, their care and diligence in feeding of that flock. The due rule of discipline not excluded, the main is by doctrine, the wholesome and green pastures of saving Truths revealed in the Gospel, accommodating of the way teaching to their condition and capacity, and to be as much as may be particularly acquainted with it, and suit diligently and prudently their doctrine to it; to feed the Sheep, those more advanced; to feed the Lambs, the younger and weaker; to have special care of the infirm, to learn of their Master the great Shepherd, to bind up that which is broken, and strengthen that which is sick, those that are broken in Spiri●, that are exercised with tentations, and gently to lead those that are with young, in whom the inward work of grace is as in the conception, and they heavy and weak with the weight of it, and the many difficulties, and doubtings that are frequent companions and symptoms of that work. Oh! what dexterity and skillfullness, what diligence, and above all what affection and bowels of compassion are needful for this task? who is sufficient for these things? who would not faint and give over in it, were not our Lord the chief Shepherd: all our sufficiency laid up in his rich fullness, and all our insufficiency covered in his gracious acceptance.  
Ins. This is the thing we have to eye, and study, to set him before us, and to apply ourselves in his strength to his work, not to seek to please, but to feed, not to delight the ears, but to feed the Souls of his people, to see that the food be according to his appointment, not empty or subtle notions, not light affected expressions, but wholesome truths, solid food, spiritual things, spiritually conceived and uttered, with holy understanding and affection.  
And to consider this, wherein lies a very pressing motive, it is the flock of God, not our own to use as we please, but committed to our custody by him, who loves highly and prizes his flock, and will require an account of us concerning it, his bought, his purchased flock, and at so dear a rate, as the Apostle St. Paul uses this same consideration in the same argument, Acts. 20. 28. The flock of God that he hath bought with his own blood. How reasonable is it that we bestow our strength and life on that flock, that our Lord laid down his life for, that we be most ready to draw out our Spirits for them, for whom he let out his blood? Had I, says that holy Man, 
Bern. Advent. Serm. 3.  some of that blood poured forth on the Cross, how carefully would I carry it, and ought I not to be as careful of those Souls that it was shed for. Oh! that price that was paid for Souls, that he that was no foolish Merchant, but wisdom itself, gave for them, were that prize more in our eyes, and more in yours, nothing would so much take either you or us, as the matter of our Souls; in this would our desires and endeavours meet, we to use, and you to improve the means of saving your precious Souls.  
Inf. 2. This mainly concerns us indeed that have charge of many especially finding the right cure of one Soul within us so hard; but you are concerned in it each for one, at least remember this is the end of the Ministry, that you may be brought unto Christ, that you may be led to the sweet pastures and pleasant streams of the Gospel, that you may be spiritually fed, and may grow in that heavenly life, which is here begun in all these, in whom it shall hereafter be perfected.  
And as we ought in preaching, so you in hearing, to propound this end to yourselves, that you may be spiritually refreshed, and walk in the strength of that divine nourishment. Is this your purpose when you come hither? inquire of your own hearts, and see what you seek, and what you find in the public Ordinances of God's House; certainly the most do not so much as think on the due intendment of them, aim at no end, and therefore can attain none, seek nothing but fit out their hour, asleep or awake, as it may be, or possibly some seek to be delighted for the time as the Lord tells the Prophet, to hear as it were a pleasant Song; if the gifts and strain of the speaker be any thing pleasing, or be it to gain some new notions, to add somewhat to their stock of knowledge, either that they may be enabled for discourse, or simply that they may know; some it may be go a little further like to be stirred and moved for the time, and to have some touch of good affection kindled in them, but this for a while till their other thoughts and affairs get in, and smother and quench it; and are not careful to blow it up and improve it; how many when they have been a little affected with the word, go out and fall into other discourses and thoughts, and either take in their affairs secretly as it were under their cloak, and their hearts keep a conference with them, or if they forbear this, yet as soon as they go out plung●, themselves over head and ears in the World and lose all that might have any way advantaged their spiritual condition; it may be one will say, 'twas a good Sermon; is that to the purpose: but what think you it hath for your praise or dispraise, instead of saying, Oh! how well was that spoken, you should say, Oh! how hard is repentance, how sweet a thing is faith, how excellent the love of Jesus Christ. That were your best and realest commending of the Sermon, with true benefit to yourselves.  
If some of you be careful of repenting, yet rest not on that, if you be able to speak of it afterwards upon occasion, there is somewhat beside and beyond this to evidence that you are indeed fed by the Word as the flock of God. As Sheep, (you know) their pasture, 
Epictec.  which they fed on, nor no other creatures food, appears not in the same fashion upon them, not in grass, but in growth of flesh and fleece; thus the Word would appear feeding you, not by the bear discoursing of the word over again, but by the temper of your Spirits and actions, that in them you really grow more Spiritual, that humility, and self denial, and charity, and holiness are increased in you by it, otherways whatsoeves literal knowledge you attain, it avails you nothing, though you heard many Sermons every day, and attained further light by them, and carried a plausible profession of Religion, yet unless by the Gospel you be transformed into the likeness of Christ, and grace be indeed growing in you, you are but as one says, of the cypress trees, fair and tall, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but fruitless.  
Are you not grieved and afraid, or may not many of you be so, that have lived many years under a fruitful ministry, and yet are as earthly and selfish, as unacquainted with God, and his ways, as at the first? Consider this, that as the neglect of Souls will lie heavy on unholy or undiligent Ministers, so a great many Souls are ruining themselves under some measure of fit means, and so the slighting of those means will make their condition far heavier than that of many others; Remember our Saviour's word, Matth. 11. Woe to thee Capernaum, etc.  
The discharge of this high task we have here duly qualified, 
2 The due qualification of the duty.  the Apostle expresses the upright way of it, both negatively and positively.  
There be three Evils the Apostle would remove from this work Constrainedness, Covetousness, and Ambition. Constrainedness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either driven to the work by necessity, indigence, and want of other means of subsistence, as it is with too many, making a trade of it to live by, and setting to it as to any other calling for that end, yea making it the refuge and forlorn recourse of their insufficiency for other callings. And as not to undertake the work, driven to it by that hard weapon of necessity, so being engaged in it, not to discharge the duties of it merely upon necessity, because of fines binding to it, and for fear of censure; this is a violent forced motion, and cannot but be both very unpleasant and unprofitable, as to the proper end and profiting of this work. And as the principle of the motition in this service should not be a compelling necessity of any kind, but true willingness of heart, so this willingness should not arise from any other but pure affection to the work; not for filthy gain, but purely from the inward bent of the mind. As it should not be a compulsive or violent motion by necessity from without, so it should not be an artificial motion by weights hung on within, avarice, love of gain, the former were a wheel driven or drawn, going by force, the latter little better as a Clock made go by art, by paces hung to it. But a natural motion, as that of the heavens in their course, 
Timothy careth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not artificially but naturally. Phil. 21. 20.  a willing obedience to the Spirit of God within moving a Man in every part of this holy work, that's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his mind carried to it as the thing he delights in, loves to be exercised in it. There may be in a faithful Pastor very great reluctances in engaging and adhering to the work, upon a sense of the excellency of it, and his unfitness, and the deep apprehension of those high interests, the glory of God, and the Salvation of Souls: and yet he enter into it and continues in it, with this readiness of mind too, that is with most single and earnest desires of doing all he can for God, and the flock of God, only grieved that there is in him so little suitableness of heart, so little holiness and acquaintance with God for enabling him to it, but might he find that, he were satisfied, and in attendance upon that goes on, and waits and is doing according to his little skill, and strength, and cannot leave it; is constrained indeed, but all the constraint is that of love to jesus, 
2 Cor. 5●▪  and for his sake to the Souls he hath bought, and all the gain sought is to gain Souls to Christ; which is far different from the constraint and that gain here discharged, yea is indeed that very willingness and readiness of mind which is opposed to that other constraint; this without, this within, that other gain is base filthy gain, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  this noble and divine.  
Inf. 1. Far be it from us, that necessity and constraint be the thing that moves us in so holy a work. The Lord whom we serve sees into the heart, and if he find not that primely moving, accounts all our diligence nothing. And let not base earth be within the cause of our willingness; but a mind touched with Heaven It is true the tentations of earth with us in matter o● ●gain are not great; but yet the heart may cleave to them, as much as if they were much greater; and if it do cleave to them they shall ruin us: as well a poor stipend and glebe, if the affection be upon them, as a great Denary or Bishopric; if a Man fall into it, he may drown in a small brook being under water, as well as in the great Ocean. Oh! the little time that remains, let us join our desires and endeavours in this work, bend our strength to him, that we may have joy in that day of reckoning.  
And indeed there is nothing moves us aright, nor shall we ever find comfort in this service, unless it be from a cheerful inward readiness of mind, and that from the love of Christ, thus said he to his Apostle, lovest thou me, then feed my Sheep▪ and feed my Lambs, love to Christ begets love to his people's Souls, that are so precious to him, and a care of feeding them; he devolves the working of love towards him upon his flock for their good, puts them in his room, to receive the benefit of our services, which cannot reach him in himself, he can receive no other profit from it. It is love, much love gives much unwearied care, and much skill in this charge. How sweet is it to him that loves, to bestow himself, to spend and be spent upon his service whom he loves. jacob in the same kind of service endured all, and found it light by reason of love, the cold of the nights, and the heat of the days, seven years for his Rachel, and they seemed to him but a few days, because he loved her.  
Love is the great endowment of a Shepherd of Christ's flock. He says not to Peter, art thou wise or learned or eloquent, but lovest thou me, then feed my Sheep.  
The third evil is ambition, and that is either in the the affecting of undue authority; or the overstraining, and tyrannical abuse of due authority; or to seek these dignities that suit not with this charge, which is not Dominium, but Ministerium. Therefore discharged Luke 22. There is a ministerial authority to be used in discipline, and more sharpness with some than others, but still lowliness and moderation predominant, and not domineering with rigour; rather being examples to them in all holiness and especially in humility and meekness, wherein our Lord Jesus particularly propounds his own example.  
But being ensamples.] Such a pattern as they may stamp and print their Spirits and carriage by, and be followers of you as you are of Christ; and without this, there is little or no fruitful teaching. Well says one, either teach not, or teach by living, 
Naz.  so the Apostle exhorteth Timothy to be an example in word, 
1 Tim. 4. 12.  but withal in conversation, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the best printed copy.  
But this pares off, will some think, all encouragements of learning. No advantage, no respect, nor authority. Oh! no, it removes poor worthless encouragements out of the way, to make place for one great one that is sufficient, which all the other together are not, that is,   
Verse 4. And when the chief Shepherd shall appear, ye shall receive a Crown of Glory that fadeth not away. 
THou shalt lose nothing by all that restraint from base gain, 
3 The advantage.  and vain glory, and Worldly power. No matter, let them go for a Crown, that weighs them all down, that shall abide for ever. Oh! how far excellent! A Crown of Glory, pure unmixed glory without any ingrediency of pride or sinful vanity, or any danger of it. And a Crown that fadeth not, of such a flower as withers not, not a temporary garland of fading flowers, such. as all here are? woe to the Crown of pride, Isa. 28. 1. Though it is made of flowers growing in a fat valley, yet their glorious beauty is a fading flower, but this fresh, and in perfect lustre to all eternity. May they not well trample on base gain and vain applause, that have this Crown to look to: They that will be content with those, let them be doing, but they have their reward, and it's done and gone, when faithful followers are to receive theirs. Joys of royal pomp, marriages and feasts how soon do they vanish as a dream; that of Ahazverash, that lasted about half a year but then ended, and how many since that gone and forgot. But this day begins a triumph and a feast that shall never either be ended or be wearied of, still fresh new delights, all things here, the choicest pleasures, cloy, but satisfy not. Those above shall always satisfy and never cloy. When the chief Shepherd shall appear, and that shortly, this moment will shortly be out.  
What is to be refused in the way to this Crown? all labour sweet for it. And what is there here to be desired to stay your hearts, that we should not most willingly let go, to rest from our labours and receive our Crown? Was ever any man sad that the day of his Coronation drew nigh? no envy, nor jealousies, all Kings, each his Crown, and each rejoicing in the glory of another, and all in his, who that day shall be all in all.   
Verse 5. 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: 
SIN hath disordered all, nothing to be found but distemper and crookedness in the condition and ways of Men towards God, and one towards another, till a new Spirit come in and rectify all: and very much of that redress lies in this particular grace of humility, here recommended by the Apostle.  
That regulates the carriage of the younger towards the elder. (1.) Of all Men, one to another. (2.) Towards God.  
1. The younger to be subject to the elder. Which I take so of difference of years, that it hath some aspect to the relation of those that are under the discipline and government of the Elders, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who though not always so in years, however aught to suit that name in exemplary gravity and wisdom. It is no signory but a Ministry; yet there is a sacred authority in it rightly carried, that both duly challenges and effectually commands that respect and obedience which is fit for the right order and government of the House of God.  
The Spirit of Christ in his Ministers is the thing that makes them truly Elders, and truly worthy of double honour, and without that, Men may hunt respect and credit by other parts, and the more they follow it, the faster it flies from them; or if they catch any thing of it they only grip but a shadow.  
Inf. Learn, you my Brethren, that obedience due to the discipline of God's House. This is all we plead for in this point. And know, if you refuse it, and despise the Ordinance of God, he will resent the indignity as done to him. And Oh! that all, that have that charge of his House upon them, would mind his interest wholly, and not rise in conceit of their power, but wholly employ and improve it for their Lord and Master, and look on no respect to themselves, as for themselves desirable, but only so far as is needful for the profitable discharge and advance of his work in their hands. What are differences and regards of Men, how empty a vapour? and whatsoever it is, nothing lost by single and entire love of our Lord's glory, and total aiming at that. Them that honour him, he will honour, and those that despise him shall be despised.  
But though this (likewise) implies, I conceive, somewhat in it relative to the former subject, yet certainly 'tis more extended in its full intendment, and directs, touching the difference of years, the Subjection that is, respect and reverence, due from younger to elder persons.  
The presumption and unbridledness of youth requires thepressing and binding on of this rule. And it is of undeniable equity, even written in nature, due to Aged persons, but doubtless those reap this due fruit in that season the most, that have ripened it most by the influence of their grave and holy carriage: 'tis indeed a Crown, but when? when found in the way of righteousness; there it shines, and hath a kind of royalty over youth; otherwise a graceless old age is a most despicable and lamentable ●ight. What gains an unholy old Man or Woman, by their scores of years, but the more scores of guiltiness and misery? and their white hairs speak nothing but ripeness for wrath. 
Ps. 92. 12, 13.  Oh! to be as a tree pla●ted in the House of the Lord bringing forth fruit in old age; much experience in the ways of God, and much disdain of the World, and much desire of the love of God, heavenly temper of mind, and frame of life; this is the advantage of many years; but to have seen and felt the more misery, and heaped up the more sin, the greatest boundle of it against the day of wrath, a woeful treasure of it, threescore or threescore and ten years a gathering, and with so much increase every Day, no vacancy, no dead years, no, not a Day wherein it was not growing.  
A sad reflection to look back, what have I done for God? and find nothing, but such a world of sin committed against him, how much better he that gets home betimes in his youth, if once delivered from sin and death, at one with God, and some way serviceable to him, or desiring to be, and hath a quick voyage, having lived much in a little time.  
All of you be subject one to another.] This yet further dilates the duty, makes it universally mutual, one subject to another. This turns just about the vain contest of Men, that arises from the natural mischief of of self-love, every one would carry it and be best, and highest. The very Company of Christ, and his exemplary lowliness, and the meanness of himself, and those his followers; all these did not bar out this frothy foolish question, who should be greatest, and so far disputed as into a heat about it, a strife amongst them. Now this rule is just opposite, each strive to be lowest, subject one to another.  
This doth not annul either Civil or Church Government, nor those differences that are grounded upon the Law of Nature, or of Civil Society; for we see immediately before such differences allowed, and the particular duties of them recommnended, but those only, that all due respect, according to their Station, be given by each Christian to another, and though there cannot be such a subjection of Masters or Parents to their Servants and Children, as is due to them from these, yet a lowly meek carrying of of their authority, a tender respect of their youth, receiving of an admonition from them duly qualified, is that which suits with the rule. And generally not delighting in the trampling on, or abusing of any, but rather seeking the credit and good esteem of all as our own. Taking notice of that good in them, wherein they are beyond us: 
Rom. 12.  for all hath some advantage and none hath all. And in a word, and 'tis that of St. Paul, like this of our Apostle here, let this be all the strife, who shall put most respect each on another, according to the capacity, and station of each one, in giving honour, go each one before another.  
Now that such carriage may be sincere, no empty compliment or court holy water (as they speak) but a part of the solid holiness of a Christian; the Apostle requires the true principle of such deportment, the grace of humility: That a Christian put on that, not as the appearance of it, to act in as a stage garment, but the truth of it, as their constant habit, be ye clothed with humility. It must appear in your outward carriage; so the resemblance of clothing imports; but let it appear, as really it is, so the very name of it appears, 'tis not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not a show of humility, but heart lowness, humility of mind.  
As it is the bend of humility, to hide other graces, so far as piety to God, and our Brethren will permit, so it would willingly hide itself, loves not to appear, but as necessity urges: appear it must, and doth somewhat more appear than many other graces do, though it seeks not to appear: it is seen as a modest Man or Woman's Apparel, which they wear not for that end, that it may be seen, and do not gaudily flaunt and delight in dressing; though there is a decency as well as necessity, which they do, and may have respect to; yet that in so neat and unaffected way, that they are a good example even in that point. Thus humility in carriage and words is as the decorum of this clothing, but the main is the real usefulness o● it.  
And therefore a truly humble Man desires not much to appear humble, yea were it not for disedifying his Brethren, he would rather disguise and hide, not only other● things by humility, but even humility itself, 〈◊〉 would be content upon mistake of some words or ●●stures to pass for proud and vain, being humble within rather than to be big in his own eyes, under a semblance of outward lowliness. Yea were it not that Charity and Piety do both forbid it, would not care to do some things on purpose that might seem arrogant, to carry humility unseen that doth so naturally delight in covering of all graces, and is sorry that it cannot do so without being seen itself▪ as that garment that covers the rest must of necessity be seen itself. But seeing it must be so, 'tis with the least show that may be, as a dark veil cast about rich attire hides their show, and makes very little itself.  
This therefore is the main, that the s●at of humility be the ●ear●, although it will be seen in the carriage, yet as little as it can, as few words as may be concerning itself; and these it doth speak, that they be the rea● thoughts of the mind, and be not an affected voice of it differing from the inward sense, otherwise humble speech and carriage only put on without, and not fastened in the inside, is the most refined, and subtle, and indeed the most dangerous kind of pride. And this I would recommend as a safe way, ever let thy thoughts concerning thyself be below what thou utterest; and what thou seest needful or fitting to say to thy own abasement, ●e not only content (which most are not) to be taken a● thy word, and believed to be such by them that 〈◊〉 thee▪ but ●e desirous of i●, and let that ●e the end of thy speech, to persuade them and gain it of them, that they really take thee for as worthless and me●n as thou dost express thyself.  
Inf. But how little are we acquainted with the real frame of Christianity; the most living without a rule, not laying it to their words and ways at all, nor yielding a seeming obedience to the Gospel; others take up a kind of Profession, and think all consists in some religious performances, and do not study the inward reserve of their heart-evils, to have that Temple purged; for so it should be, and stand in much need of a sweeping out of filthiness, and putting out of idols. Some there be that are much busied about the matter of their assurance, still upon that point, which is lawful indeed, and laudable to inquire after, yet not so, as to neglect things more needful. It were certainly better for many, when they find no issue that way, to turn somewhat of their diligence to the study of Christian Graces and Duties in their Station, and to task themselves for a time, were it to the more special seeking of some one Grace, and then of another, as meekness, and patience, and this particularly of Humility. To be truly heart-humble; many men despise it in others, but some that will commend it in the general, or in some of those in whom they behold it; yet, seek not to put it on themselves, love to be more gay, and seem to be somebody, and not abase themselves, 'tis the way, say they, to be undone: This clothing is too poor a stuff and sad a colour for them. Oh, my Brethren, you know not the execlency of it, ye look out at a distance and judge according to your light vain minds: But will you see it by the light of the Word, and then you shall perceive much hidden richness and comeliness in it▪ and not only upon those that approve it and call it comely, but put it on, and so it is most comely; and as all Graces, so particularly this clothing o● Humility, though it make least show, yet 〈◊〉 and you will 〈◊〉 i● both rich and comely; and though it hides other Graces, yet when they do appear under it, as sometimes they will, a little glance of them, so makes them much more esteemed. Rebekah's Beauty and her Jewels were covered with a Veil; but when they did appear the Veil set them off, and commended them, though at a distance it hid them.  
2. In all, so particularly in this Grace, take heed of a disguise or counterfeit of it; Oh! sincerity in all, and particularly in this, only low in thine own eyes, and willing to be so in the eyes of others; that is the very upright nature of this heart-humility.  
1. Not deluded with false conceit of advantages thou hast not. 2. Not swelled with a vain conceit of those thou really hast. 3. Not affecting to be esteemed by others, either upon their imagining some good that is not in thee, or discerning that which is. Is not the day at hand when men will be taken off their false heights they stand on, and set on their own feet, and when all the esteem of others shall vanish and pass like smoke, and thou shall be just what God finds and accounts thee, and neither more or less. Oh! the remembrance of that day of true estimate of all; this would make men hang less upon the unstable conceits and opinions of one another; knowing our Judgement and Day shall shortly end, a short day. Be it little or much thou hast, the lower and closer t●ou carriest it under this cloak, the safer shall it and thou be, the more shall it increase, and thou be the liker him in whom all the fullness dwells; in this he hath most expressly set himself before us, as our pattern, and one says well. Sure man might now be con●irained to be proud, for whom God himself became himself.  
Now to work the heart to a humble posture. (1.) Look into thyself in earnest, and truly, whosoever thou be that hast the highest conceit and the highest causes of it; that will do it, a real sight of thyself, it will lay thy crest. Men look on any good, or fancy of it in themselves with both eyes, and skip over as unpleasant their real defects and deformities; every man is naturally his own flatterer, otherwise flatteries and false cry up from others would take little impression, but that they meet with the same conceit within. But will any man see his ignorance, and lay what he knows not over against what he knows; the disorders in his heart and affections over against any right motion in them, his secret follies and sins against his outwardly blameless carriage; and this man shall not readily love and embrace himself, yea it shall be impossible for him not to abase and abhors himself? (2.) Look on the good in others, and the evil in thyself, make that the parallel, and then thou wilt walk humbly. Most men do 〈◊〉 the contrary, and that foolish and unjust comparison pusses them up. (3.) Thou art not required to be ignorant of that good which really is indeed; but beware of imagining what is not; yea, rather let something that is pass thy view, and see it within, rather than beyond its true size, and then whatsoever it is, see it not as thine own but Gods, his free gift, and so the more thou hast, looking on it in that view, thou wilt certainly be the more humble, as having the more engagement; the weight of them will press thee, down and low, still the lower, as you see it in Abraham, the clear Visions and Promises he had, made him fall down flat to the Ground. (4.) Pray much for the Spirit of Humility, the Spirit of Christ, for that is it; otherwise all thy vileness will not humble thee when men hear of this or other Graces, and how reasonable they are, they think presently to have it, and do not consider the natural enmity and rebellion of their own hearts, and the necessity of receiving those from Heaven, and therefore in the use of all other means, to be most dependant on that influence, and most in that means, which opens the heart most to that influence, and draws it down upon th● heart● and that is Prayer.  
Of all the evils of our corrupt nature there is none more connatural and universal than Pride; the grand wickedness, self-exalting in our own and others opinion. Though I will not contest what was the first step in that complicated first sin, yet certainly, this of pride was one, a main ingredient in it, that which the unbelief conceived going before, and the disobedience following after were both servants to; and ever since it sticks still deep in our nature. And St. Augustine says truly, That, that first overcame man, is the last he overcomes. Some sins comparatively may die before us, but this hath life in it sensibly as long as we; is as the heart of all, the first living, and the last dying, and hath this advantage that whereas other sins are fomented by one another, this feeds even on Virtues and Graces, as a Moth that breeds in them, and consumes them even in the finest of them, if it be not carefully looked to. This Hydra, as one head of it is cut off, another riseth up: It will secretly cleave to the best actions, and prey upon them: and therefore so much need that we continually watch, and fight, and pray against it, and be restless in the pursuit, daily seeking to gain further in real and deep humiliation; to be nothing, and desire to be nothing, not only bear, but to love our own abasement, and the things that procure and help it, to take pleasure in them so far as may be without s●n, yea, even of our sinful failings when they are discovered, to love the bringing low of ourselves by them, while we hate and grieve for the sin of them.  
And above all to watch ourselves in our best things, that self get not in, or if it break in, or steal in at any time, that it be presently found out and cast out again; to have that established within us to do all for God, to intend him and his glory in all, and to be willing to advance his glory were it by our own disgrace; not to make raising or pleasing thyself the rule of exercising thy parts and graces, when to use and bring them forth; but the good of thy Brethren, and in that the glory of thy Lord: Now this is indeed to be severed from self, and united to him, to have self-love turned into the love of God; and this is his own work, it is above all other hands, therefore the main combat against pride and conquest of it, and gaining of humility is certainly by prayer. God bestows himself most to them that are most abundant in prayer, and to whom he shows himself most, they are certainly the most humble.  
Now to stir us up to diligence for this grace, take briefly a consideration or two.  
1. Look on that above pointed at. The high example of lowliness set before us, Jesus Christ requiring our particular care to take this lesson from him: and is it not most reasonable? he the most fair, the most excellent and complete of all men, and yet the most humble; he more than a man, and yet willingly became in some sort less than a man, as it is expressed, a Worm and no Man; and when Majesty itself emptied itself and descended so low, shall a Worm swell and be high conceited.  
Then consider, it was for us, all his humbling to expiate our pride, and therefore the more just that we follow a pattern which is both so great in itself, and so nearly concerning us. O humility! the virtue of Christ, that which he so peculiarly espoused, how dost thou confound the vanity of our pride?  
2. Consider the safety of Grace under this clothing, it is that which keeps it unexposed to a thousand hazards. Humility doth Grace no prejudice in covering it, but indeed shelters it from violence and wrong. Therefore they do justly call it conservatrix virtutum, the preserver of Grace, and one says well, That he that carries other graces without humility, carries a precious powder in the wind without a cover.  
3. Consider, The increase of Grace by it, and that is here expressed; the perfect enmity against pride, and bounty toward humility, he re●isteth the proud, and giveth Grace to the humble.  
He resisteth.] Singles it out for his grand enemy, and sets himself in battle against it, so the word is, it breaks the ranks of men in which he hath set them when they are not subject, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the word is before; yea, it not only breaks rank, but rises up in Rebellion against him, and doth what it can to dethrone him and usurp his place, therefore he order his forces against it, and to be sure, if God be able to make his party good, pride shall not escape ruin, he will break it and bring it low; for he is set upon that purpose, and will not be diverted.  
But he giveth grace.] Pours out plentifully upon humble hearts; his sweet dews and showers slide off the Mountains and fall on the low Valley of humble hearts, and make them pleasant and fertile. The swelling heart puffed up with a fancy of fullness hath no room for Grace, is lift up, is not hollowed and sitted to receive and contain the graces that descend from above; and again as the humble heart is most capable, as emptied and hollowed, can hold most, so it is most thankful, acknowledges all as received, but the proud cries all his own; the return of Glory that is due from Grace, comes most freely and plentifully from an humble heart, and he delights to enrich it with Grace, and it delights to return him Glory, the more he bestows on it, the more it desires to honour him withal, and the more it doth so, the more readily he bestows still more upon it, and this is the sweet intercourse betwixt God and the humble Soul; this is the noble ambition of humility, in respect whereof all the aspire of pride are low and base: when all is reckoned, the lowliest mind is truly the highest; and these two agree so well, that the more lowly it is, 'tis thus the higher, and the higher thus, it is still the more lowly.  
Oh! my Brethren, want of this is a great cause of all our wants; why should our God bestow on us, what we would bestow on our idol-self, or if not to idolise thyself, yet to idolise the thing, the gift that grace bestowed; to fetch thy believing, and comforts from that, which is to put it in his place that gave, and to make Baal of it, as may be read, Hosea 2. 8. Now he will not furnish thee thus to his own prejudice therein; seek to have thine heart on a high design, seeking Grace still not to rest in any gift, nor to grow vain and regardless of him upon it. If we had but this fixed with us; what gift or grace I seek, what comfort I seek, it shall no sooner be mine, but it shall all be thine again, and myself with it; I desire nothing from thee but that it may come back to thee, and draw me with it unto thee, this is all my end, and all my desire: The thing thus presented would not come back so often unanswered.  
This is the only way to grow quickly rich, come still poor to him that hath enough, ever to enrich thee, and desire of his riches not for thyself, but for him, mind entirely his Glory in all thou hast and seekest to have; what thou hast use so, and what thou wantest vow it so, let it be his in thy purpose, even before it be thine in possession, as Hanna did in her suit, 1 Sam. 1. 11. for a Son, and thou shalt obtain as she did, and then as she was, be thou faithful in the performance: Him wh●m I received (says she) by petition, I have returned to the Lord.  
It is no question, the secret pride and selfness of our hearts that prejudges much of the bounty of his hand in the measure of our Graces, and the sweet embraces of his love, which we should otherwise find. The more we let go of ourselves, still the more should we receive of himself. Oh foolish we, that refuse so blessed an exchange.  
To this humility, as in these words 'tis taken in the notion of our inward thoughts touching ourselves, and carriage in relation to others, the Apostle joins the other Humility in relation to God, being indeed the different actings, one and the same Grace, and inseparably connexed each with the other.   
Verse 6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time. 
THIS is pressed by a reason of equity and necessity, both in that word (the mighty hand of God) he is Sovereign Lord of all, and all things do obeisance to him. Therefore it is just that you his People professing Loyalty and Obedience to him be most submissive, and humble in your subjection to him in all things. Again, the necessity, his mighty hand: There is no striving; it is a vain thing to flinch and struggle, for he doth what he will, and his hand is so mighty, that the greatest power of the creature is nothing to it; yea, it is all indeed derived from him, and therefore cannot do any whit against him; if thou wilt not yield, you must yield, if thou will not lead, you shall be palled and drawn, therefore submission is your only course.  
The third reason is of Utility or certain Advantage, as there is nothing gained, yea, you are certainly ruined by reluctance, so this humble submission is the only way to gain your point. What would you have under any affliction, but be delivered, and raised up, thus alone you attain that, humble yourselves, and he shall raise you up in due time.  
This is the end why he humbles you, lays weights upon you, that you may be depressed: Now when it is gained, that you are willingly so, than the weights are taken off, and you are lifted up by his gracious ●and otherwise it is not enough, that he hath humbled, you by his hand, unless you humble yourselves under his hand, many have had great and many pressures, 〈◊〉 affliction after another, and been humbled, and yet not humble, as they commonly express the difference: humbled by force in regard of their outward condition, but not humbled in their inward temper; and therefore as soon as the weight is off as heaps of Wool, they rise up again, and grow as big as they were.  
●nf. If we would consider this in our particular trials, and aim at this deportment, it were our wisdom; are they not mad that under any stroke, quarrel or struggle against God: what gain your Children thus at your hands, but more blows? not only is this an unseemly and unhappy way openly to resist and strive, but even secretly to fret and grumble; for he hears the least whispering of the heart, and looks most how that behaves itself under his hand. Oh! humble acceptance of his chastisement, is our duty and our peace, that which gains most on the heart of our Father, and makes the rod soon fall out of his hand.  
And not only would we learn this, in our outward things, but in our spiritual condition, as the thing the Lord is much taken with in his Children; there is a stubbornness, and freting of Heart concerning our Souls, that arises from pride and untamedness of our nature; and yet some take a pleasure in it, touching the matter of comfort and assurance, if it be with held, or which they take more liberty in, be it sanctification, and victory over sin; they seek, and yet find little or no success, but the Lord holding them at under in these; they then vex and walk more discontented, and nothing pleases them, as peevish Children upon the refuse of somewhat they would have, take displeasure and make no account of the daily provision made for them, and all the other benefits they have by the care and love of their Parents: This is a folly very unbeseeming the Children that are the Children of Wisdom, and should walk as such: And till they learn more humble respect of their Father's Will, they are still the further off from their purpose; were they once brought to submit the matter, and give him heartily his Will, he would readily give them theirs, as far as were for their good, as you say to your Children of any thing they are too stiff and earnest in, and keep a noise for, cry not for it, and you shall have it.  
And this is the thing we observe not, that the Lord often by his delays is aiming at this, and were this done, we cannot think how graciously he would deal with us, his gracious design is to make much room for grace by much humbling, especially some Spirits that need much trying, or that he means much enabling to, for a singular service, and thus the time is not lost as we think it, it furthers our end, while we think contrary; 'tis necessary spent time and pains that is given to the unballasting of a Ship, casting out the Earth and Sand, when it is to be loaden with Spices: we must be emptied more, if we would have of that fullness and riches that we are longing for.  
So long as we some and chafe against his way, though it be in our best suits; we are not in a posture for a favourable answer: would we wring things out of his hand by fretfullness? that is not the way, no, but present humble submissive suits. Lord this is my desire, but thou art wise and gracious, I refer the matter to thy will for the thing, and for the measure, and time, and all; were we moulded to this composure, than were mercy near, when he hath gained this, broke our will, and tamed our stoutness, than he relents and pities, See jer. 30. 18.  
This I would recommend in any estate, the humble folding under the Lord's hand, kissing the rod, and falling low before him: and this the way to be raised: but it may be one that thinks, he hath tried this a while, and is still at the same point, hath gained nothing, and therefore falls back to his old repine: Let such a one know his humbling and compliance was not upright, it was a fit of false constrained submission, and therefore lasts not, it was but a tempting of him instead of submitting to him Oh! will he have a submission: I will tri't but with this reserve, that if after such a time I gain not what I seek, I shall think it is lost, and that I have reason to return to my discontent; though he says not thus, yet this is secretly under it. No, but wouldst thou have it right, it must be without condition, without reserve, no time, nor nothing prescribed; and then he will make his word good, He will raise thee up, and that  
In due time.] Not thy fancied time, but his own wisely appointed time. Thou that thinkest, now I am sinking if he help not, now 'twill be too late, yet he sees it otherways, he can let thee sink yet lower, and yet bring thee up again; he doth but stay till the most fit time, thou canst not see it yet, but thou shalt see it, that his chosen time is absolutely best; he waiteth to be gracious; doth he wait, and will not thou? Oh! the firm belief of his Wisdom, Power, and Goodness, what difficulty will it not surmount? So then be humble under his hand; submit, not only thy goods, thy health, thy life, but thy soul. Seek and wait for thy pardon as a condemned Rebel, with thy rope about thy neck; lay thyself low before him at his feet, stoop and crave leave to look up and speak, and say; Lord, once I am justly under the sentence of death; if I fall under it, thou art righteous, and I do here acknowledge it; but there is deliverance in Christ, thither I would have recourse: yet if I be beaten back, and held out, and faith with held from me, and I perish as it were in view of salvation, see the rock, and yet cannot come at it but drown: what have I to say; in this likewise thou art righteous, only if it seem good unto thee to save the vilest, most wretched of sinners, and show great mercy in pardoning so great debts; the higher will be the glory of that mercy: however here I am resolved to wait till either thou graciously receive me, or absolutely reject me, if thou do this I have not a word to say against it, because thou art gracious, I hope; I hope yet thou wilt have mercy on me. I dare say that this promise belongs to a Soul, and it shall be raised up in due time.  
And what though most or all our life should pass without much sensible taste even of spiritual comforts; a poor all it is: let us not over esteem this moment, and so think too much of our better or worse condition in it either in Temporals, yea, or in Spirituals, such as are more arbitrary and accessary to the name of our Spiritual Life; providing we can humbly wait for free grace, and hang on the word of promise, we are safe; if the Lord will clearly shine on us, and refresh us; this is much to be desired and prized, but if he so think fit, what if we should be all our days held at a distance, and under a cloud of wrath, it is but a moment in his anger; then follows a life time in his favour, an endless life time; 'tis but sorrow for a night, and joy comes in the morning, that clearer morning of Eternity, to which no evening succeeds.   
Verse 7. Casting all your care upon him, for he careth for you. 
AMongst other spiritual secrets, this is one, and a prime one, the combinement of lowliness and boldness, humble confidence: This the true temper of a Child of God, towards his great and good Father; nor can any other have it, but they that are indeed his Children, and have within them that Spirit of adoption, which he sends into their hearts.  
And these two here the Apostle joins together. Humble under the hand of God, and yet cast your care on him, upon that same hand under which you ought to humble yourselves, must you withal cast over your care, all your care, for he careth for you.  
Consider, (1.) The nature of this Confidence. (2.) The Ground of it. The Nature, casting all your care on him. The ground or warrant of it; for he careth for you.  
Every man hath some desires and purposes that are predominant with him, beside the daily exigences of his life, he is compassed with; and in both according to their importance or his esteem, and the difficulties occurring in them, he is naturally carried to be thoughtful and careful in them. Now the excess and distemper of this care is one of the great diseases and miseries of man's life. Moral Men perceiving and resenting it, have been tampering at the cure, and prescribing after their fashion, but with little success, some present abatement and allay of the paroxysm or extremity their rules may reach; but they never go near the bottom, the cause of the evil, and therefore cannot work a through sound cure of it.  
Something they have spoken, somewhat fitly, of the surpassing nature's rule, and size in the pursuit of superfluous needless things, but for the unavoidable care of things needful, they knew no redress but to their own industry and diligence; they can tell how little will serve him, that seeks no more than what will serve; but how to be provided of the little, or to be assured of it, and freed from troubling care they cannot tell.  
Now truly it were a great point to be well schooled in the former, and that which is necessary for the due practice of this rule here given touching necessary cares, first to cut off cares unnecessary, to retrench all extravagant superfluous desires: for certainly a great part of the troubling cares of men are all about things that are such that have no necessity in them, but what our disordered desires make, nor truly any real good in them, but what our fancy puts upon them: Some are indeed forced to hard labour for their daily bread, but out of doubt a great part of the sweat and toil of the greatest part of men is about unnecessaries. 
Ad super vacu● sudatur▪  Such an estate so much by the year, such a place, so much honour, and esteem, and rank in the World, these are the things that make some slaves to the humours of others, on whom they place their following and dependences for these ends, and those possibly to whom they are so enthralled, are themselves at as little liberty, but captivated to the humours of some others either above them, or that being below them may give accession and furtherance to their ends of enrichment, or advancement, or popularity: Men set on these things forge necessities to themselves, and makes v●in things as necessary as food and raiment, resolving that they will have them, or fall in the chase, wilfully and unavoidably bend on them. They that will be rich, says the Apostle, that are resolved on't upon any terms, they meet with terms hard enough of it, they fall into 〈◊〉 and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition, no recovering, but still emplunged deeper and deeper, and (foolish lusts) reasonless, childish desires after one bargain, such another, and after one sin, another to make even, and somewhat then to keep that whole, and so on, no end; if upon Purchase and Land, still some House or Neighbour-field, some Naboths-vineyard in their eyes, and all the rest is nothing without that, which discovers the madness of this humour, this dropsy thirst.  
And this is first indeed to be looked to, that our desires and cares be brought to a due compass: and what would we have think we, contentment lies in so much, and no less when that is attained, it shall appear as far off as before: when Children are at the foot of a high Hill, they think it reaches the Heavens, and yet if they were there, they find themselves as ●ar off, as before, sensibly no nearer. Men think, Oh! had I this, I were well, and when it is reached, it is but an advanced stance to look higher and spy out for some other thing.  
We are indeed Children in this to think the good of our estate is in the greatness, and not in the fitness: he were a fool that would have his clothes so, and think the bigger and longer they were, they would please him the better. And certainly as in Apparel, so in place and estate, and all outward things; their good lies not in their greatness, but in their fitness for us; our Saviour tells us expressly, 
Luc. 12. 13.  that man's life consisteth not in the abundance of the things he possesseth. Think you great and rich persons live more content, believe it not, if they will deal freely, they can tell you the contrary, that there is nothing but a show in them; and that the great estates and places have great grief and cares attending them, as shadows are proportioned to their bodies.  
And if they want real crosses, luxury frames troubles to itself, variety of dishes corrupting the stomach, and causing variety of diseases: and for need, fantastic vain discontents that will trouble men as much as greater, be it but this Hawk flies not well, or that Dog runs not well, to men whose hearts are in those games.  
So then, I say, this first to be regulated, all childish vain needless cares to be discharged, and as being unfit to cast on thy God, quite cast out of thy Heart. and entertain no care at all, but such as thou mayst put into God's hands, and make his on thy behalf; such as he will take off thy hand, and undertake for thee.  
All needful lawful care, and that only will he receive, so then rid thyself quit of all that thou canst not take this course with, and then without scruple take confidently this course with all the rest: seek a well regulated sober Spirit. In the things of this life content with food and raiment, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not delicates, but food; not ornament, but raiment: and resolve that what thy Father carves to thee, is best for thee; the fittest measure, for he knows it, and loves thee wisely. This course our Saviour takes, Matth. 6. first to cut off superfluous care, then to turn over on thy God the care of necessaries, he will look to that, thou hast him engaged, and he can and will give thee beyond that, if he see it fit.  
Only this is required of thee to refer the matter to his discretion wholly: now in thy thus well regulated affairs and desires, there is a diligent care and study of thy duty, this he lays on thee; there is a care of support in the work, and the success of it, this thou oughtest to lay on him, and so indeed all the care is turn-off from thee upon him; even that of duty, which from him lies on us: we offer our service, but for skill and strength to discharge it, that care we lay on him, and he allows us; and then for the event and success with that we trust him entirely. And this is the way to walk contentedly and cheerfully homewards, leaning and resting all the way on him who is both our guide and our strength, who hath us and all our good in his gracious hand. Much zeal for him and desire of his glory, minding our duty in relation to that, is the thing he requires, and we bending our whole care to that, he undertakes the care of us and our condition: as that King said to his favourite, as persuading to fidelity and diligence in his state trust, do my affairs ●nd I will do yours: such a word directly hath St. Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If thou have a concern for the things that are God's, he will also be careful of thee and thine.  
The care of duty thus carried is sweet and light, doth not cut and divide the mind, 'tis united and gathered in God, and rests there, and walks in his hand all the way; he bears the weight of all our works, and works them in us, and for us, and therein lies our peace that he ordains for us. 
Is. 26. 12.  If thou wouldst shake off the yoke of obedience, thou art likewise to be shaken off thyself, but if in humble diligence in the ways of God, thou walk on in his strength, there is nothing concerns thee and thy work, but he will take the charge and care of it, thyself, and all interest; art thou troubled with fear, enemies, and snares? untrouble thyself of that, for he is with thee, he hath promised to lead thee in a strait and safe path, and to rebuke all thine enemies, to subdue thine iniquities for thee, and to fight against those that fight against thee; no weapon forged against thee shall prosper; yea, when thou passest through the water and through the fire, 
Is. 43. 2.  he will be with thee; doth thine own weakness discourage thee? hath not he engaged for that too? so lay over that care; hath he not spoke of strengthening the weak hands, 
Is. 35.  and feeble knees, and that the lame shall leap as an Hart? and though there is nothing in thyself, but unrighteousness and weakness, yet there is in him for thee righteousness and strength, 
Is. 45. 24.  righteousnesses: no scarcity: when thou art ready to faint, a look to him will revive, 
Is. 40. 29.  a believing look draws in of his strength to thy Soul and renews it. And know the more tender and weak thou art, the more tender is he over thee, and the more strong will he be in thee, he feeds his flock like a shepherd, and the weakest is he most careful of, 
Is. 40. 11.  they go in his arms and bosom, and 'tis easy for the feeblest to go so.  
And for the issue and success of thy way, let not that trouble thee at all, that is the care he would have thee wholly disburden thyself of, and lay it upon him; do not vex thyself with thinking how will this be and that; what if this fall out and the other? this is his part wholly, and if thou meddle with it, thou at once displeasest him, and disquietest thyself, this sin carries the punishment of it close tied to't: If thou wilt be struggling with that which belongs not to thee, and poising at that burden that is not thine, what wonder, yea, I may say what pity, if thou fall under it, art thou not well served, is it not just, that if thou wilt do for thyself, and bear thyself, what thy Lord calls for to bear for thee, thou feel the weight of it to thy cost.  
But what is the way of this devolving of my burden? there is a faculty in it that every one hath not, though they would do thus with it they cannot, it lies on them, and they are not able to cast it on God. The way is doubtless by praying and believing; those are the hands by which the Soul can turn over to God what itself cannot bear, all cares, the whole bundle; most dexterously translated thus, Philip. 4 6. Be careful in nothing, a great word. Oh! but how shall it be? why? thus says he, in all things make your requests known unto God, and in a confident cheerful way, supplication mixed with thanksgiving, 'twill be the more lively and active to carry forth, and carry up thy cares and discharge thee of them, and lay them on God; whatsoever it is that presses thee, go tell thy Father, put over the matter into his hand, and so thou shalt be freed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that dividing perplexing care, that the World is full of.  
No more, but when thou art either to do or suffer any thing, when thou art about any purpose or busidess, go tell God of it, acquaint him with it; yea, burden him with it, and thou hast done for matter of caring: no more care but quiet sweet diligence in thy duty and dependence on him for the carriage of thy matters. And in this Prayer, Faith acts, 'tis a believing requesting; ask in faith not doubting, so thou rollest over all on him, that is the very proper working of Faith, the carrying the Soul and all its desires out of itself unto God, so expressed, Psal. 37. 5. roll over on God, make one bundle of all, roll thy cares and thyself with them as one burden, all on thy God.  
Now, Faith to do this stays itself on the promise, it cannot move but on firm ground, and the promises are its ground: and for this end is this added, he careth for thee.  
This must be established in the heart. (1.) The firm belief of the Divine Providence, that all things are managed and ruled by it, and that in highest power and wisdom; no breaking of his purposes, nor resisting of his power, Psal. 33. 7. (2.) The belief of his gracious Providence to his own, that he order all for their true advantage, and makes all different lines and ways concentre in their highest good, all to meet in that, how opposite soever in appearance. 
Rom. 8. 28.  (3.) A particular confidence of his goodwill towards thee, and undertaking for thee: now if this be the question; the promise resolves thee, trust him, and he takes on the trust, and there is no other, cast on him thy care, and he takes it on, he cares for thee, his Royal Word is engaged not to give thee the slip, if thou do really lay it upon him, Psal. 55. 22. hand it over, heave it upon him, and he shall sustain thee, shall bear both, if thou trust him with both, both thee and thy burden.  
Inf. 1. The Children of God have the only sweet life: the World thinks not so▪ looks on them as poor discontented lowering Creatures, but they see not what an uncaring truly secure life they are called to, while others are turmoiling and wrestling each with his projects and burdens for himself, and at length crushed and sinking under them, for that is the end of all that do for themselves. The Child of God goes free of the pressure of all that concerns him, laid over on his God, if he use his advantage, he is not racked with muse, Oh! what will become of this and that; but goes on in the strength of his God as he may, offers up poor, but sincere endeavours to God, and is sure of one thing, all shall be well, lays his affairs and himself on God, and so hath no pressing care, no care, but the care of love, how to please, how to honour his Lord, and in this depends on him too both for skill and strength, and touching the success of things leaves that as none of his, to be burdened with; casts it on God, and he careth for it, they need not both care, his care alone is sufficient, hence peace, unconceivable peace, Phil. 4. 6, 7.  
Inf. 2. But truly the godly are much faulty to themselves, by the not improvement of this their privilege, they too often forget this their sweet way, and fret themselves to no purpose, wrestle with their burdens themselves, and do not entirely and freely roll them over on God, they are surcharged with them, and he calls for them, and yet they will not give them him; think to spare him, but indeed in this they disobey him, and dishonour, and so grieve him, and they find the grief return on them, and yet cannot learn to be wise.  
Why do we thus with our God, and with our Souls, grieve both at once? let it never be, that for any outward thing thou perplex thyself, and ravel thy thoughts as in thickets with the cares of this life, Oh! how unsuitable to a Child of God provided to a life so far more excellent. Hath he provided thee to a Kingdom, and will he not bestow thy charges in the way to't: think it not; he knows you have need of these things, seek not vain things nor great things in these, for that likely is not for thee, but what is needful and convenient in his Judgement, and refer to that.  
Then for thy Spiritual estate lay over the care of that too, be not so much in thorny questionings, doubting and disputing each step. Oh! is this accepted and that, and so much deadness, etc. But apply more simply thyself to thy duty, lamely, as it may be, halt on and believe that he is gracious and pities thee, and lay the care of bringing thee through upon him; lie not complaining and arguing, but up and be doing, and the Lord shall be with thee. I am persuaded many a Soul, that hath some Truth of Grace, falls much behind in the progress by this accustomed way of endless questionings; men can scarce be brought to examine and suspect their own condition being carnally secure, and satisfied that all is well; but then when once awaken and set to this, they are ready to entangle in it, and neglect their way by poring on their condition, and will not set cheerfully to any thing, because they want assurances and height of joy, and this course they take is the way to want it still: walking humbly and sincerely, and offering at thy duty, and waiting on the Lord is certainly the better way, and nearer that very purpose of thine; for he meeteth him that rejoiceth and worketh righteousness, that waits for him in his ways. One thing, the Christian would endeavour, firm belief for the Church, all the care of that on God, that he will beautify Zion, and perform all his Word to her, then think, do I trust him for the whole Church, and the great Affairs concerning it, and shall I doubt him for myself or anything concerns me? do I conside on him for the steering and guidance of the whole Ship, and shall I be peevishly doubting and distrusting about my pack in it?  
Again, when to present and past, thou callest in after evils by advance, the dangers before, and thy weakness; good indeed to entertain by these, holy fear and self distrust, but by that be driven in to trust on thy undertaker, on him in whom thy strength lies, and be as sure and confident in him as thou art, and justly art distrustful of thyself.  
Further learn to prescribe nothing, study entire resignment, for that is thy great duty and thy peace, that gives up all into the hand of thy Lord, and can it be in a better hand. First, Refer the carving of outward things to him, heartily and fully; then stay not there but go higher, if we have renounced the comforts of this World for God, let us add this, renounce even Spiritual comforts for him too, put all in his will, if I be in light, blessed be thou, and if in darkness even there, blessed be thou too; as he saith of these, Gold is mine, and Silver is mine, and this may satisfy a Christian in those too; desire no more of them than their Father sees fit to give them, knowing that he having all the mines and treasures of the World at his command, would not pinch and hold short his Children if it were good for them to have more; thus even in the other the true riches. Is not the Spirit mine, and comforts mine, may he say, I have them, and enough of them, and ought not this to allay thy afflicting care and quiet thy repine, and to establish thy heart in referring it to his dispose, as touching thy comforts and supplies, the whole golden mines of all Spiritual comfort and good are his, the Spirit itself. Then will he not furnish what is fit for thee, if thou humbly attend on him, and lay the care of thy providing upon his wisdom and love? This were the sure way to honour him, with what we have, and to obtain much of what we have not, certainly he deals best with those that do most absolutely refer all to him.   
Verse 8, 9 
8 Be sober, be vigilant; because your adversary the Devil, as a roaring Lion, walketh about, seeking whom he may devour.  
9 Whom resist, steadfast in the Faith, knowing that the same afflictions are accomplished in your brethren that are in the World.  
THE Children of God if they rightly take their Father's mind, are always disburdened of perplexing carefulness: But never exempted from diligent watchfulness. Thus we find here they are allowed, yea, enjoined to cast all their care upon their wise and loving Father, and are secured by his care, he takes it well they lay all over on him, yea, he takes it not well they forbear him and burden themselves. He hath provided a sweet quiet life for them, could they improve and use it, a calm and firm condition in all the storms and troubles that are about them. However things go, to find content, and be careful for nothing.  
Now upon this a carnal heart would imagine straight according to its sense and inclinement, as it desires to have it, so would it dream, that it is, that then a man devolving his care on God, may give up all watch and ward, and need not apply himself to any kind of duty, but this is the ignorance and perverse mistake, the reasonless reasoning of the flesh; you see these are here joined not only as agreeable, but indeed inseparable. Cast all your care on him, for he careth for you: And withal be sober, be vigilant.  
And this is the Scripture Logic, 
Phil. 2.  it is he that worketh in you to will and to do: Then would you possibly think I need not work at all, or if I do, it may be very easily and surely; no, Therefore, says the Apostle, because he worketh in you to will and to do, work you ●ut your salvation, yea, and do it with fear and trembling; work you in humble obedience to his command, and in dependence on him that worketh all in you.  
Thus here, cast your care on him, not that you may be the more free to take your own pleasure and slothful ease, but on the contrary that you may be the more active and apt to watch, being freed from the burden of vexing carefulness that would press and encumber you; you are the more nimble, as one eased of a load, to walk, and work, and watch as becomes a Christian, and for that purpose is that burden taken oft from you, that you may be more able and disposed for every duty that is laid upon you.  
Observe those two connexed, and thence gather. First, There is no right believing without diligence and watchfulness joined with it, that slothful reliance of most souls on blind thoughts of mercy, shall undo them, their faith is a dead faith, and a deadly faith, they are perishing and will not consider it, do not duly cast their care on God for their Souls, for indeed they have no such care. Secondly, The other thing is, that there is no right diligence without believing.  
There is, as in other affairs, so even in Spiritual things, an anxious perplexing care, which is a distemper and disturbance to the Soul; seems to have a heat of zeal and affection in it: but is indeed not the natural right heat that is healthful, and enables for action, but a diseased feverish heat, that puts all out of frame, and unfits for duty, it seems to stir and further, but indeed it hinders, and does not hasten us, but so as to make us stumble, as if there were one behind a man driving and thrusting him forward, and not suffering him to set and order his steps in his course; this were the ready way instead of advancing him to weary him, and possibly give him a fall.  
Such is the distrustful care that many have in their Spiritual course, a hundred questions about the way of their performances, and their acceptance, and their estate, and the issue of their endeavours: indeed we should endeavour to do all by our rule, and to walk exactly, and examine our ways especially in holy things, to seek some insight and faculty in their performance suiting their nature and end, and his greatness and purity whom we worship. This would be minded diligently, and yet calmly and composedly; for diffident doubtings do retard and disorder all, but quiet stayedness of heart on God, dependence on him and his strength for performance, and his free love in Christ for acceptance, this makes the work go kindly and sweetly on, makes it pleasing to God and refreshing to thy Soul.  
Inf. Certainly thou art a vexation to thyself, and displeasest thy Lord, when thou art questioning whether thou shalt go on or no, finding in thy service so much deadness and hardness, thinking therefore that it were as good do nothing, that thou dost but dishonour him in all, now thou considerest not, that in these very thoughts, thou dost more wrong and dishonour him, than in thy worst services, callest in question his lenity and goodness, takest him for a rigorous exacter, yea, representest to thyself as a hard master, him that is the most gentle and gracious of all masters; do not use him so: indeed thou oughtest to take heed to thy foot; see how thy heart is affected in his worship, keep and watch it as thou canst; but doing so, or endeavouring to do so, however thou find it, do not think he will use rigours with thee; but the more thou observest thine own miscarriages towards him, the less he will, and to think otherwise, and fret, and repine, that thy heart is not to his mind, nor indeed to thine own, to go on in a malcontent impatience, this is certainly not this commanded watchfulness, but that forbidden carefulness.  
Be sober.] This we have formerly spoke of; the Apostle having formerly exhorted it once and again in this Epistle. It were easy to entertain men's minds with new discourse, if our task were rather to please, than profit, for there be many things that with little labour might be brought forth as new and strange to ordinary hearers. But there be a few things that chiefly concern us to know and practise, and these are to 〈…〉 frequently represented and pressed. This Apostle and other Divine Penners drew from too full a spring to be ebb of matter, but they rather choose profitable iterations, than unprofitable variety, and so ought we.  
This Sobriety is not only Temperance in meat and drink, but in all things that are of the flesh's concernment, even that of diet is, though not all, yet a very considerable part of it, and that not only hath in it, that one exceed not in the quantity or quality; but even requires a regulating ourselves in the manner of using our repast: as we make not careful and studious provision, do not take up our thoughts how to please our palate; so even in the use of sober mean diet, we endeavour the mortifying of our flesh, not to eat and drink to please ourselves, or satisfy our natural desire, but for God, even to propound this in our ●itting down to it, in obedience to him; to use these helps of life, and the life itself to be spent in his obedience, and endeavour of advancing his glory.  
It is a most shameful Idol, a Dunghill-God indeed, to serve the belly, and to delight in feast, or in our ordinary repast, laying the reins lose on our appetite to take its own career: And yet in this, the most commonly offend, even persons that are not notably intemperate, neither gluttonous nor drunken and yet I say, have not that holy retained bridled way of using their repast with an eye upon an higher end.  
But this Sobriety in its ample sense binds not only that sense of lust, but all the rest in the use of their several delights, yea, and in the whole man, all the affections of the Soul in relation to this World, and the things of it, to be in it as weaned from it, and raised above it in the bent of our minds, to use it as if we used it not.  
This we speak and hear of, but do not apply ourselves really to this rule, each hath some trifle or earthly vanity, one or more, but especially some choice one, that they cannot be taken off from, as Children readily have some toy that they set more by than the rest: We have childish hearts cleaving to vanity, one some Preferment, another some Estate, Lands, or Houses, or Money, and drunk in the pursuit of these, that when our hearts should be fixed on Divine Exercises they cannot stand, but reel too and fro, or stumble down and fall asleep▪ roving after these thoughts of it, which we affect, staggering ever and anon, or else so implunged in them all the time, that we are as asleep in them.  
Therefore these two are here, and ordinarily, joined be sober and watchful. Glutting ourselves either with the delight or with the desires and cares of earth makes us sleepy, the fumes that arise from them surcharge us, and cast us into a deep sleep, a secure unminding of God and of ourselves, the interest of our immortal Souls.  
The pleasures of sense too gross for the Divine Soul, for so it is by original, but we abase it and make it flesh by those gross earthly things, and make it unfit to rise heavenwards; as insobriety, intemperance in diet prejudices the very natural Spirits, making them dull, clogs their passage, and makes them move as a Coach in a miry way, thus doth all inordinate use and love of inferior things, make the Soul of a low heavy constitution that it cannot move freely in any thing that is spiritual, yea where there is some truth of grace, yet is it obstructed and dulled by taking in too much of the World, and feeding on it, which is no more proper for the finest of it, for the Soul, than the course ploughman's diet is for delicate tender bodies of higher breeding, yea the disproportion is far greater.  
If then you would have free Spirits for Spiritual things, keep them at a spare diet in all things temporal; let not out your hearts to any thing here below, learn to delight in God, and seek to taste of his transcendent sweetness that will perfectly disrelish all lower delights; so your sobriety in abstaining from them shall be still further recompensed with more enjoyment of God, and you shall not lose pleafure by denying the pleasures of earth, but change them for those that are unspeakably better and purer, in their stead; he shall communicate himself unto you, the light of whose countenance feeds and satisfies the glorified Spirits that are about his Throne.  
Be vigilant.] This watchfulness joined with it extends to all the estates and ways of a Christian being surrounded with hazards and snares. He that despiseth his way shall die, says Solomon: the most do thus, walk at a random, give attendance on public Worship, and have some customary way of private prayer, but further do not eye how they walk, what is their carriage all the day long, what they speak, how they are in company, and how alone, which way their hearts go early and late, what it is that steals away most of their affection from God.  
Oh! My beloved, knew we our continual danger, it would shake us out of this miserable dead security that possesses us, we think not on it, but there are snares laid for us all the way, in each path we walk in and each step of it, in our meat and drink, in our calling and labour, in our house at home, in our journeying abroad, yea even in God's House and in our spiritual exercises; both there and in private, knew we, or at least considered we this, we would choose our steps more exactly, and look to our ways, to our words, our thoughts, which truly, whatsoever noise we make, we really do not; ponder the path of thy feet, says Solomon, and before that, let thine eyes look right on, and let thine eye lids look strait before thee, Prov. 425, 26. And further, put away away a froward mouth, and perverse lips put far from thee. But first of all as the main reason and spring of all, Keep thy Heart with all diligence, or above all keeping▪ for out of it are the issues of life.  
Because your adversary the Devil.] An alarm to watch fullness is here given from the watchfulness of our grand adversary, there be other two usually ranked with him, as the leading enemies of our Souls, the World and our own Flesh, but here is he expressly named that commands in chief, and orders, and manages the War, uses the service of the other two against us, as prime Officers under which most of the forces of particular tentations are ranked, some others there be that he immediately commands and leads on himself, a Regiment of his own, some spiritual tentations.  
And we have need to be put in mind of the hostility and practices of Satan against us, for if the most were po●'d cut, they would be forced to confess that they very seldom think on their spiritual danger from this hand. As we keep loose guard against the allurements of the World and of our own corruption, we watch not against the devices of Satan, but go on by guess and suspect nothing, and so are readily a prey to all.  
The least enemy being despised and neglected, as Men observe, proves often too great, the smallest appearances of evil, the least things that may prejudge our spiritual good, while we make no reckoning of them, may do us great mischief; our not considering them makes them become considerable, especially being under the command of a vigilant and skilful leader, that knows how to improve advantages. Therefore in things, that we many times account petty and not worthy our notice, as having any evil in them, we should learn to suspect the address of this adversary, who usually hides himself and couches under some covert, till he may appear irresistible, seize on us, and then indeed he roars.  
And this seeking the destruction of Souls is (you see) mark● as all his work, the prey he hunts is Souls, that they may be as miserable as himself. Therefore justly called our adversary, the enemy of holiness and of our Souls, tempting to sin, and then accusing for sin, as his name here imports, appearing against us upon the advantages he hath gained; studies our nature and fits his tentations, knows the prevalency of lust, or earthliness, or that great and most general evil of pride, so like himself, and that is his Throne in the Heart, sometimes he boweth down, as it is said of the Lion, Ps. 10. He waits his opportunity craftily, and then assaults fiercely, and the Children of God find sometimes so much violence of his tentations, that they surprise them, and such horrid thoughts cast in, as poisoned arrows or fiery darts, as the Apostle speaks; and this his enmity, though it is against Man generally, yet is most enraged against the Children of God, goes about and spies where we are weakest, and amongst them most, against those that are most advanced in holiness and nearest unto God  
They were once under his power, and now being escaped from him he pursues, as Pharaoh with all his forces, as a prey that was once in his den, and under his paw, and now is rescued, he rages and roars after it.  
The resemblance hath in it, his strength, his diligence, and his cruelty. His strength, a Lion; his diligence, going about and seeking: His cruelty, roaring and seeking to devour.  
Inf. Is it not most reasonable hence to press watchfulness, to keep continual watch to see what comes in and what goes out, to try what is under every offer of the World, every motion of our own natural hearts, whether there be not some treachery, some secret intelligence or no? especially after a time of some special seasons of grace, and some special new supplies of grace received in such seasons, as after the Holy Sacrament, then will he set on most eagerly, when he knows of the richest booty; the Pirates that lets the Ships pass as they go by empty, watch them well when they return richly loaden: so doth this great Pirate. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Did he not assault our Saviour strait after his Baptism?  
And that we may watch to be sober, the instruction is military, a Soldier drunk is not fit to be on the watch; this most of us are with our several fancies and vanities, and so exposed to this adversary; yea, when we have gained some advantage in a conflict, or when the enemy seems to retire and be gone, yet even then to be watchful, yea then especially; how many presuming on false safeties that way, and sitting down to carouse, or lying down to sleep, have been reassaulted and cut off. 
Invadunt urbem somno vinoque sepultam.  Oh! beware when you think yourselves most safe, that very thought makes you least safe, keep always your Spirits free of surcharges, and lavish profusion upon the World, applying your hearts to any thing in it, sitting down to't. Oh! no. gideon's Army fit to follow God and be victorious in him, not lying down to drink, but taking of it only as for necessity in passing. Take our Saviour's own word, Take heed lest at anytime your hearts be surcharged with surfeting, and drunkenness, and the cares of this life: those will overcharge you, and make you drunk and cast you asleep.  
Oh! mind your work and your warfare always more than your ease and pleasure, seek it not here, your rest is not here, (Oh! poor short rest, if it were:) but follow the Lord Jesus through conflicts and sufferings: a little while and you shall have certain victory, and after it everlasting triumph, rest and pleasure, and a feast that shall not end, where there is neither danger of surfeiting nor wearying, but pure and perpetual delight; in this persuasion you should be abstinent and watchful, and endure hardship as good Soldiers of Jesus Christ, as the Apostle speaks, not entangling yourselves with the affairs of this life, and thus be ready for encounters, stand watching, and if assaulted, resist.  
Whom resist steadfast in the faith.] To watchfulness courage would be joined, he that watches and yields seems rather to watch to receive than to resist the enemy.  
And this resistance would be continued even against multiplied assaults, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in Vita Mar●el.  for thou hast to deal with an enemy that will not easily give over, but will try several ways, and will redouble his on sets, sometimes very thick to weary thee out, sometimes after a little forbearance interposed to catch thee unawares when he is not expected; but in all faint not, but be steadfast in thy resistance.  
This is easy said, but how may it be, how shall I be able so to do? Thus, steadfast in the faith. The most of Men are under the power of one of these two evils, Security or Distrust; and out of the one we readily fall into the other. Therefore the Apostle frames his exhortations and the arguments of it in opposition to both these. First against Security in the former verse, Be sober and watch, and presses that by the proper argument of great and continuing danger. Here against distrust. Whom resist steadfast in the faith. And adds an encouraging consideration of the common condition of the Children of God in the World.  
Steadfast, or solid, by faith. This is absolutely necessary for resistance, a Man cannot fight upon a quagmire, no standing out without a standing, some firm ground to foot upon, and this faith alone furnishes, lists the Soul up to the firm advanced ground of the Promises, and fastens it there, and there it is sure, even as Mount Zion, that cannot be removed. He says not steadfast by your own resolutions and purposes, but steadfast by faith, the power of God by faith becomes ours, for that is contained and engaged in the Word of Promise; faith lays hold there, and there finds Almighty strength, and this is our victory, says the Apostle St. john, whereby we overcome the World, even our faith, so it is our victory whereby we overcome the Prince of this World.  
Whom resist steadfast in the faith.] And universally all difficulties, and all enemies are overcome by faith, faith sets the stronger Lion of the Tribe of judah against this roaring Lion of the bottomless pit, that delivering Lion against this devouring lion.  
When the Soul is surrounded with enemies on all hands so that there is no way of escape, faith flies above them, carries up the Soul and takes refuge in Christ, and there is safe, that's the power of faith, sets a Soul in Christ, and there it looks down upon all tentations, as at the bottom of the Rock breaking themselves into foam. When the floods of tentations rise and gather, so great and many that the Soul is even ready to be swallowed up, then by Faith it says, Lord Jesus thou art my strength, I look to thee for deliverance, now appear for my help; and thus it overcomes, guilt of sin, that's answered by his blood, power of sin conquered by his spirit, and afflictions that arise are nothing to these, his love and gracious presence makes them sweet and easy.  
We mistake if we think to do any thing, or be any thing without him; and we mistake again, if we think any thing too hard to be done or suffered with him: without me you can do nothing, says he, and I am able to do all things, or can all things, (so the Apostles word is,) through Christ that strengthens me. All things. Oh! that is a big word, yet a true word, and thus made good through Christ impowering me; that frees it both from falsehood and vanity. A humble confidence, for it is not in himself, but in Christ and this boasting is good, my Soul shall make her boast in God, says David. Oh! they have only warrant to boast and to triumph even before the victory, that do it in that stile, and may give a challenge to all the World, to all adverse powers of Earth and Hell: as the Apostle doth in his own and every Believers name, Rom. 8. 38. see the victory recorded, and in this same way, Apec. 12. 11. and they overcame him. But how? by the blood of the Lamb, and the word of their testimony; that blood, and the word of their testimony believing that word concerning that blood: these are the strength and victory of a Christian.  
Inf. Although then thou seest thyself the most witless and weakest, and findest thyself nothing but a prey to the powers of darkness, yet know that by believing, the wisdom and strength of Christ is thine, thou art and oughtest to find thyself all weakness, but he is all strength, almightiness itself. Learn to apply his victory, and so it is thine, be strong, how? in him, and the power of his might. But thou wilt say I am often foiled, yea, I cannot find that I prevail at all against mine enemies, but they still against me: yet rely on him, he can turn the chase in an instant, still cleave to him, when the whole powers of thy Soul are, as it were, scattered and routed, rally them by believing, draw thou but into the standard of Jesus Christ, and the day shall be thine: for victory follows that standard, and cannot be severed from it, yea, though thou find the smart of divers strokes, yet think, that often a wounded Soldier hath won the day; believe, and it shall be so with thee.  
And remember that thy foils, through the wisdom and love of thy God, may be ordered to advance the victory, to put courage and holy anger into thee against thine enemies, to humble thee and drive thee from thine own imagined strength, to make use of his real strength, and be not hasty, think not at very first to conquer, many a hard conflict must thou resolve for, and often be brought very low, almost to a desperate point, that to thy sense 'tis past recovery, then 'tis his time to step in, even in the midst of their prevailing, let God but arise, and his enemies shall be scattered: Thus the Church hath found it in her extremities, and thus likewise the believing Soul.  
Knowing that the same afflictions, etc.] There is one thing much troubles the patience, and weakens the Faith of some Christians, that they are ready to think there is none, yea, there was never any beloved of God in such a condition as theirs. Thus sometimes they swell even their outward trials in imagination, but oftener their inward, which are most heavy and pressing to themselves, and the parallel of them least discernible by them in others. Therefore the Apostle St. Paul breaks this conceit, 1 Cor. 10. and here is the same truth, The same afflictions, etc.  
Inf. We had rather hear of ease, and cannot, after all that is said, bring our hearts to comply with this, that tentations and troubles are the Saints portion here, and that this is the royal way to the Kingdom. Our King led in it, and all his followers go the same way, and besides the happy end of it, is it not sweet, even for this simply, because he went in it? yet this is the Truth, and, taken altogether, is a most comfortable Truth, the whole Brotherhood, all our Brethren go in it, and our eldest Brother went first.   
Verse 10. But the God of all grace, who hath called us into his eternal glory by Christ jesus, after that ye have suffered a while, make you perfect; establish, strengthen, settle you. 
HIS Divine Doctrine and Exhortations the Apostle closes with Prayer, as we follow this rule in public after the Word preached: so St. Paul frequently, so Christ himself, john 17. after that Sermon in the preceding Chapters: it were well if both Ministers and People would follow forth the same way more in private, each for themselves, and each for the other: and the want of this is mainly the thing that makes our preaching and hearing so barren and fruitless; the Ministers of the Gospel should indeed be as the Angels of God, going betwixt him and his People, not only bringing down useful Instructions from God to them, but putting up earnest supplications to God for them. In the 10th. of St. Luke, the Disciples are sent forth and appointed to preach: and in the 11th. we have them desiring to be taught to pray; Lord teachus to pray, and without this there can be little answer or success in the other, little springing up of this Seed, though Ministers sow it plentifully in preaching, unless they secretly water it with their prayers and tears.  
And People truly should keep some correspondence in this duty, and that if other engagement will not persuade, even for their own advantage, for it returns unto them gainfully; if much of the Spirit be poured forth on Ministers are they not the more able to unfold the Spiritual Mysteries of the Gospel, and build up their People in the knowledge of them; Oh! that both of us were more abundant in this rich and sweet exercise.  
But the God.] The Prayer suits the Apostle St. Paul's word in his direction to the Philippians, Chapter 4. 6. 'tis supplication with thanksgiving, prayer with praise. In the prayer or petition, consider the Matter, the Style. The Matter or thing requested in divers brief words, which though they be much of the same sense, yet are not superfluously multiplied, for they both carry the great importance of the thing, and the earnest desire in suiting it: and though it be a little light and unsolid to frame a different sense to each of them, nor are any of the ways that such kind of Interpreters have taken in it very satisfactory to any discerning judgement, yet I conceive they are not altogether without some profitable difference, as the first [perfect] carries more clear than the rest, their advance in victory over their remaining corruptions and infirmities, carrying them on towards perfection. Establish hath more express reference to both the inward lightness and inconstancy that is natural to us, the counterblasts of persecutions, and tentations; and to outward oppositions, and imports the curing of the one, and support against the other. Strengthen the growth of their graces, especially gaining of further measures of those graces, wherein they are weakest and lowest. And settle, though it seems the same, and in substance is with the other word establish; yet it adds somewhat to it very considerable, for it signifies to found or fix upon a sure foundation; and so indeed may have an aspect to him who is the foundation and strength of Believers, on whom they build by faith, jesus Christ, in whom we have all, both victory over Sin, and increase of Grace, and establishment of Spirit, power to persevere against all difficulties and assaults; he is that corner foundation stone laid in Zion, that they that build upon him, may not be ashamed, that Rock that upholds the House founded on it in the midst of all winds and storms.  
First, Obs. These have in them that which is so primely to be sought after by every Christian, perseverance and progress in Grace. These two here interwoven, for there be two words importing the one and two the other, and are interchangeably placed: this is often exhorted them as their duty, and accordingly aught they to apply themselves to't, and use their highest diligence in it, not to take the beginning of Christianity for the end of it, to think it enough they are entered into the way of it, and sit down upon the entry, but to walk on, to go from strength to strength, and even through the greatest difficulties and discouragments, to pass forward with unmoved stability and fixedness of mind. To be aiming at perfection, this we shall still fall exceedingly short of, but the more we study it, the nearer to it shall we come, the higher we aim, the higher shall we shoot, though we shoot not so high as we aim,  
Inf. It is an excellent life, 
S●avissima 〈◊〉 est indies sentire 〈◊〉 mei●●rem.  and it is the proper life of a Christian, to be daily outstripping himself, to be spiritually wiser, holier, more heavenly minded to day than yesterday, and to morrow (if it be added to his life) than to day, every day loving the World less, and Christ more than the former, and gaining every day some further victory over his secret corruptions, his passions more subdued and mortified, his desires in all temporal things more cool and indifferent, and in Spiritual things more ardent, that miserable lightness of Spirit cured, and his heart more solided and fixed upon God, aspiring to more near Communion with him, particular graces made more lively and strong by often acting and stirring them up, faith more confirmed and stayed, love more inflamed, composed meekness making more deep humility. Oh! this were a worthy ambition indeed, you would have your Estates growing, and your credit growing; how much rather should you seek to have your graces growing, and not be content with any thing you have attained to.  
2. Obs. But all our endeavours and diligence in this will be vain unless we look for our perfecting and establishing from the right hand, without which we do nothing, thither the Apostle moves his desires for his Brethren, and so teaches them the same address for themselves, the God of all Grace, etc.  
This prayer is grounded (as all prayer of faith must be) on the promise and covenant of God. He is our Rock, and his work is perfect; he doth not begin a building, and then leave it off, none of his designs break in the middle, or fall short of their end, he will perfect that good work, which he hath begun, to the day of jesus Christ, Phil. 1. And how often is he called the strength of those that trust on him, Psal. 18. 30. Their Buckler, and his way perfect.  
Hence is the stability of grace and perseverance of the Saints, 'tis founded upon his unchangeableness, not that they are so, though truly sanctified, if they and their graces were left to their own manage. No, 'tis he, that not only gives that rich portion to those he adopts to be his Children, but keeps it for them, and them in the possession of it, he maintains the lot of our Inheritance. And to build that persuasion of perseverance upon his truth and power engaged in it, is no presumption, yea, 'tis high dishonour to him to question.  
But when Nature is set to Judge of Grace, it must speak according to itself, and therefore very unsuitably to that which it speaks of. Natural wits apprehend not the spiritual tenor of the Covenant of Grace, but model it to their own principles, and quite disguise it, and they think of nothing but their resolves and moral purposes, or if they take a Notion of Grace confused, they imagine it put into their own hands to keep or lose it, and will not stoop to a continual dependence on the strength of another, rather choose that game of hazard, and it is certain loss and undoing to do for themselves.  
But the humble Believer is otherwise schooled, he hath not so learned Christ, he sees himself 〈◊〉 with enemies without, and buckled to a treacherous heart within, that will betray him to them, and he dare no more trust himself to himself, than to his most p●o●essed enemies. Thus it ought to be, and the more the heart is brought to this humble suiting of that ability, and strengthening, and perfecting from God, the more shall it find both stability and peace from the assurance of that stability.  
Inf. Certainly the more the Christian is acquainted with himself, the more will he go out of himself for his perfecting and establishing; finds that when he thinks to go forward, he is driven backward▪ and 〈◊〉 gets hold of him, oftentimes when he thought to have smitten it, and finds that miserable inconstancy of his heart in spiritual things, the vanishing of his purposes and breaking off of his thoughts, that they usually die ●re they be brought forth, that when he hath thought I will pray more reverently, and set myself to behold God, when I speak to him, and watch more over my heart, that it fly not out and leave me, possibly the first time he sets to it, thinking to be 〈◊〉 of his intention, he finds himself more scattered, and disordered, and dead, than at any time before; when he hath conceived thoughts of humility and self abusement▪ and thinks, now I am down and laid low within myself, to rise and look big no more, yet some vain fancy creeps in anon, and encourages him and raises him up to his old estate, so that in this plight had he not higher strength to look at, he would sit down and give over all, as a thing wholly hopeless ever to attain his journey's end.  
But when he considers whose work that is within him, even these small beginnings of desires, he is encouraged by the greatness of the Work not to despise and despair of the small appearance of the work in its beginning, the day of small things; and knows that it is not by any power nor might, but by his Spirit that it shall be accomplished, laus hold on that word, though thy beginning be small, yet thy latter end shall greatly increase.  
Looks to Jesus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 12. 2. looks oft from all oppositions and difficulties, looks above them to Jesus the Author and Finisher of our Faith, Author and therefore Finisher; this that royal dignity interested in the maintenance and completing of what he hath wrought, notwithstanding of all thy imperfections, and the strength of sin, he can and will subdue it, notwithstanding thy loose light condition, that were't easily blown away with the least wind of tentation, yet he shall hold thee in his right hand, and there thou shall be firm as the Earth, that is so settled by his hand, that though it hangs on nothing, yet nothing can remove it: though thou art weak, he is strong, and he that strengthens thee, and renews thy strength, when it seems to be gone and out spent, he makes it fresh and greater than ever before. The word Isa 40. renew; change; they shall have for their own his strength, a weak Believer, and his strong Saviour, too hard for all that can rise against them: Hominem cum ●asi metiri is here fit, no taking right measure of a Christian but that way.  
And though thou art indeed exposed to great Storms and Tempests, yet he builds thee on himself, makes thee by believing to found on him; and so though the winds blow and the rain fall, yet thou standest being built on him thy rock. And this indeed is our safety, the more we cleave to our rock and fasten on him; this is the only thing establishes us, and perfects and strengthens us; therefore well is that word added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, found you, or settle you on your foundation. This is the firmness of the Church against the Gates of Hell; he is a strong foundation for establishment, and a living foundation, having influence into the building for perfecting it, for 'tis a living House, and the foundation is a root sending life to the stones, that they grow up, as this Apostle speaks, 1 Epistle 2. chap.  
It is the unactiveness of Faith on Jesus, that keeps us so imperfect, and wrestling still with our corruptions without any advance, we wrestle in our own strength too often, and are justly then necessarily foiled, it cannot be otherwise till we make him our strength, this we are still forgetting, and had need to be remembered, and to remember ourselves frequently of it, we would be at doing for ourselves, and insensibly fall into this folly after much smart for it, if we be not watchful against it. There is this wretched natural Independency in us, that is so hard to beat out; all our projectings are but castles in the air, imaginary buildings without a foundation, till once laid on him. But never shall we find heart peace, sweet peace and progress in holiness, till we be driven from it, to make him all our strength, to do nothing, to attempt nothing, to hope nor expect nothing, but in him, and then shall we indeed find his fullness and all-sufficiency, and be more than conquerors through him, who hath loved us.  
But the God of all Grace.] Our many wants and great weakness had need to have a very full hand, and a very strong hand to go to for our supplies and support, and such we have indeed, our Father is the God of all Grace, a Spring that cannot be drawn dry, no, nor so much as any whit diminished.  
Of all Grace.] The God of imputed Grace, of infused and increased Grace, of furnished and assisting Grace. The Work of Salvation all Grace from beginning to end, free Grace in the plot of it laid in the Counsel of God, and performed by his own hand all of it: his Son sent in the flesh, and his Spirit sent into the hearts of his chosen, to apply Christ. All Grace in him, the living Spring of it, and flows from him, all the various actings, and all the several degrees of Grace; he the God of pardoning Grace, that blots out the transgressions of his own Children for his own name's sake, that takes up all quarrels, and makes one act of oblivion serve for all reckonings betwixt him and them; and as the God of pardoning Grace, so withal the God of sanctifying Grace, that resines and purifies all these he means to make up into Vessels of Glory, and hath in his hand, all the sit means and ways of doing this, purges them by afflictions and outward trials, by the reproaches and hatreds of the world: little known of the profane world, how serviceable they are to the Graces and Comforts of a Christian, when they indignify and persecute him, yea, little doth a Christian himself sometimes, think how great his advantage is by those things, till he find it, and wonders at his Father's Wisdom and Love▪ but most powerfully are the Children of God sanctified by the Spirit within them, without which indeed no other thing could any whit advantage them in this, that divine fire kindled within them is daily resining and sublimating them, that Spirit of Christ conquering sin, and by the mighty flame of his love consuming the earth and dross that is in them, making their affections more spiritual and disengaged from all creature delights: and thus as they receive the beginnings of Grace freely, so all the advances and increases of it, life from their Lord still flowing and causing them grow, abating sins power, strengthening a fainting Faith, quickening a languishing Love, teaching the Soul the ways of wounding strong corruptions, and fortifying its weak Graces: yea, in wonderful ways advancing the good of his Children by things not only harsh to them, as afflictions and tentations, but by that which is directly opposite in its nature, sin itself, raising them by their falls, and strengthening them by their very troubles, working them to humility and vigilance, and sending them to Christ for sterngth by the experience of their weaknesses and failings.  
And as the God of pardoning Grace, and sanctifying Grace in the beginning and growth of it, so the God of supporting Grace, that supervenient influence, without which the Graces placed within us would lie dead, and fail us in the time of greatest need. This is the immediate assisting power that bears up the Soul under the greatest services, and backs it in the hardest conflicts, fresh auxiliary strength, when we and and all the grace we have within, dwelling in us is surchared, than he steps in, and opposes his strength to a prevailing and confident enemy, that is at point of insulting and triumph; when tentations have made breach and enter with full force and violence, he lets in so much present help on a sudden, as makes them give back, and beats them out, when the enemy comes in as a flood, 
Isa● 59 1●.  the Spirit of the Lord lifts up a standard against him; and no siege so close as to keep out this ai●, for it comes from above.  
And by this a Christian learns that his strength is in God; whereas if his received Grace were always party enough, and able to make itself good against all incursions; though we know we have received it, yet being within us, we woubled possibly sometimes forget the receipt of it, and look on it more as ours, than his, more as being within us, than as ●lowing from him, but when all the forces we have, the standing Garrison is by far overmatcht, and yet we find the assailants beaten 〈◊〉, than we must acknowledge him, that sends sue▪ 〈◊〉 asc●●ble relief, to be, as the Psalmist speaks, a present help in time of need.  
All St. Paul's constant strength of Grace inherent in him, could not s●nce him so well as to award the piercing point of that sharp tentation, (whatsoever it was that he records;) and the redoubled by ●fettings that he felt came so thick upon him, he was driven to his knees by it, to cry for help to be sent down, without which he found he could not hold out, and he had an answer assuring him of help, a secret support that should maintain him, my grace is sufficient for thee, though thine own be not, that is, that which I have given thee, yet mine is, that is, it is that which is in me, and which I will put forth for thy assistance.  
And this is the great advantage and comfort, that we have a Protector who is Almighty, and is always at hand, who can and will hear us whensoever we are beset and straitened. That Captain had reason, who being required to keep Milan for the King of France, went up to the highest turret and cried three times King of France, and refused the Service, because the King heard him not, nor no body answered for him, meaning the great distance, and so the difficulty of sending aid, when need should require: but we may be confident of our supplies in the suddenest surprises, our King can, and will hear us when we call, and will send relief in due season, we may be in apparent hazards, but we shall not be wholly vanquished, 'tis but crying to him in our greatest straits, and help appears the Host of Enemies possibly we see first, and that so great that there is no likely escape, but then praying we espy the fiery Chariots and Horsemen, and may say, there are more with us then with them.  
The Apostle St. Paul calls our God, the God of all Consolation, as here he is styled the God of all Grace, and this is our rejoicing, that in his hand is all good, our Sanctification Consolation, Assistance and Assurance, Grace and Glory: and this stile suits most fitly with the present suit, that for our perfecting, and stablishing, and strengthening in Grace, we have recourse to the God of all Grace, whose former gifts do not discharge us from seeking more, but indeed both encourages us, and engages him for the perfecting of it. It is his will that we have constant recourse to him for all we want; he is so rich, and withal so liberal, that he delights that we seek and draw much from him, and 'tis by believing and praying that we do draw from him; were these plied we would soon grow richer; but remember all this grace, that we would receive from the God of all grace, it must be from God in Christ, there it flows for us, thither we are directed, it was the Father's good pleasure that in him should all fullness dwell, and that for us, that we might know whether to go to.  
Now for the further opening up of his riches, expressed in this title, the God of all grace, is added one great act of grace, which doth indeed involve all the rest; for we have in it the beginning and end of the work linked together. The first effect of grace upon us, in effectual calling, and the last accomplishment of, it in Eternal Glory. Who hath called us to his Eternal Glory.  
For that calling, I conceive, doth not simply mean the design of the Gospel wherein the outward call lies, that it holds forth and sets before us that Glory as the result of Grace. But the calling is the real bringing of a Christian to Christ, and uniting him with him, and so giving him real and firm title to Glory, such a call as powerfully works Grace in the Soul, and secures Glory to the Soul, gives it right to that Inheritance, and fits it for it, and sometimes gives it even the evident and sweet assurance of it, this indeed all the heirs of Glory have not ordinarily within them, and scarce any at all times equally clear, some travel on in a covert cloudy Day, and get home by it, having so much light as to know their way, and yet do not at all clearly see the Sun shine of clear assurance, others have it breaking forth at sometimes, and anon under a Cloud, and some more constantly. But as all meet in the end, so all agree in this in the beginning, that is, the reality of the thing, they are made unalterably sure heirs of it, in their effectual calling.  
And by this the Apostle advances his suit for their support, and establishment, and advancement in the way of Grace: the way of our calling to so high and happy an Estate, did we apply our thoughts more to't, it would work on us and persuade us to a more suitable temper of Mind, and course of Life, would give us more Noble sublime thoughts and ways above the World: and the stronger were our persuasion of it, the stronger would be in us such persuasions by it. And as thus it would prevail with us, so might we use it to prevail with God for all needful Grace.  
All you that hear the Gospel are generally called to this Glory; thus it is told you where and how you may lay hold on't, you are told, that if you will let go your sins and embrace Jesus Christ, this Glory shall be yours; it is his purchase, and the rights of it sics in him, and are not elsewhere, and right to him is the receiving him for a Saviour, and withal for Lord and King, to become his Subjects, and so be made Kings; and this is our message to you, and you will not receive it, you give it a hearing, it may be, but do not indeed hearken to the motion, and this of necessity must be unbelief: were you indeed persuaded that in coming unto Christ, you were presently not only set free from a Sentence of Death, that is still standing above your head while you are o●t of him; but with all entitled to a Crown, made heirs of a Kingdom, an Eternal Kingdom, I say if this were believed, were it possible to slight him as the most do, and turn back the bargain, and bestow their money elsewhere upon trifles of no value, children's Commodities, rattles and paintted toys? such are your greatest projects, were it even for Earthly Kingdoms, in respect of Christ and this Glory provided in him. What a wonder is it, that, where this happiness is daily proclaimed, and not only you are informed of it, but entreated to receive it, not only is it offered you, but pressed and urged on you, and you say you believe the matter; and yet the false glory and other vanities of this World, amuse and entangle you, that you close not with this rich offer of Eternal Glory?  
But they who do, it is indeed by a call that goes deeper than the Ear, a word spoken home to within, a touch of the Spirit of God upon the heart, which hath a magnetic virtue to draw it, so that it cannot choose but follow, and yet freely and sweetly chooses to follow; doth most gladly open to let in Jesus Christ and his sweet Government upon his own terms, takes him and all the reproaches and troubles that can come with him, and well it may, seeing beyond a little passing trouble, abiding Eternal Glory.  
The State a Christian is called to, 'tis not a poor and sad Estate, as the World judges, it is to no less than Eternal Glory, the World thinks strange to see the believer abridge himself the delights of sin, their pursuits and graspings of the common World after gains, or honours, or pleasures of sense, and they know not the Infinite gain that he hath made, that he hath exchanged this Dross for down weight of pure Gold. The World sees what the Chrihian leaves, but they see not what he comes to, what his new purchase is, in another place; they see what he suffers, but not what he expects, and shall attain as the end of these sufferings, which will shortly end. But he knowing well upon what conditions all these things run, he may well say, how small is that I forsake, how great that which I follow after. 
[Non magna relinquo, magna sequor]   
It is Glory, Eternal Glory, his Eternal Glory, Glory, true real glory, All that here is so named is no more but a name a Shadow of Glory, cannot endure the balance, is found too light: a great Monarch and so, 
Dan: 5▪  many Principalities and Provinces put in one after another ●till no weight, yea possibly, as a late politic Writer wittily observes of a certain Monarch, the more Kingdoms you cast in, the scale is still the lighter Men are naturally desirous of Glory and gape after it, but they are naturally ignorant of the true nature and place of it, they seek it where it is not, and as Solomon says of riches, set their hearts on that which is not, hath no subsistence nor reality. But the Glory above is true real Glory, and bears weight, and so bears aright the name of Glory, which in the Hebrew signifies weight, and the Apostles Expression seems to allude to that sense, speaking of this same Glory to come, calls it a far more excellent weight of glory; it weighs down all labour and sufferings in the way, so far as they are not once worth the speaking of in respect of it, it is the hyperbole, other Glory is overspoke, but this Glory over glorious to be duly spoke, exceeds and rises above all that can be spoke of it.  
Eternal.] Oh! that adds much: the glory here such as it is, yet were it lasting, Men would presume upon some more reason so to affect and think, if it stayed with them when they have caught it, and they stayed with it to enjoy it: but how soon do they part, they pass away, and the glory passes away both as smoak● as a vapour, our life and all the pomp and magnificence of those that have the greatest outward glory, and make the fairest show, it is but a show, a pageant, goes thro● the Street, and is seen no more. But this hath length of days with it, Eternal Glory. Oh! a thought of that swallows up all the grandeur of the World, and the noise of reckoning years and ages; had one Man continued from the Creation to the end of the World, and in the top of Earthly Dignity and glory admired by all, yet at the end everlasting oblivion being the close, how nothing were it to Eternal Glory; but alas we cannot be brought to believe and deeply take the impression of Eternity, and that is our undoing.  
By jesus Christ] Your portion out of him, eternal shame and misery; but by him, even all Glory, and this hath likewise an evidence of the greatness of this glory; it can be no small estate; that the blood of the Son of God was let out to purchase.  
His.] That which he gives, and giveth, as his choice of all, to his chosen, his Children, and if there is any thing here that hath delight or worth in it, which he gives in common even to his enemies; if such a World and variety of good things for them that hate him, Oh! how excellent must those things be he hath reserved for his friends for those he loves, and causes to love him.  
As 'tis his gift, it is indeed himself, the beholding and enjoying of himself. Now this we cannot conceive. Oh! that blessed Day, when the Soul shall be full of God, shall be satisfied and ravished with full vision should we not admire that such a condition is provided for Man, wretched sinful Man, Lord what is Man, etc. and for me, as wretched as any that are left, and fallen short of this Glory, a base worm taken out of the mire, and washed in the Blood of Christ, and within a while set to shine in Glory without sin? Oh! the wonder of this, how would it stir to praise, when we think of such an one there, who will bring us up in the way to this Crown, how will this hope sweeten the short sufferings of this Life, and Death itself, which is otherwise the bitterest in itself, most of all sweetened by this, as being nearest it, and setting us unto it; what though thou art poor and diseased, and despised here? Oh! consider what is there, how worthy the affection, worthy the earnest eye look of an heir of this Glory; what can he either desire or fear whose heart is thus deeply fixed? Who would refuse this other clause to suffer a while, a little while, any thing outward, inward, he thinks fit; how soon shall all this be overpast, and then overpayed in the very entry, the beginning of this Glory that shall never end.   
Verse 11. To him be Glory and Dominion, for ever and ever, Amen. 
THEY know little of their own wants and emptiness, that are not much in Prayer, and they know little of the greatness and goodness of God, that are not much in praises. The humble Christian hath a heart in some measure framed to both, he hath within him the best School Master that teaches him how to pray, and how to praise, and makes him delight in the exercise of them both.  
The Apostle having added Prayer to his Doctrine, adds here you see praise to his Prayer. To him be Glory and Dominion for ever.  
The living praises of God spring from much holy affection, and that affection springs from a Divine Light in the Understanding, so says the Psalmist, sing ye praises with understanding, or you that have understanding, Psal. 47.  
It is a spiritual Knowledge of God that sets the Soul in tune for his praises, and therefore the most can bear no part in this Song, they mistune it quite through, their ignorance of God and unacquain ance with him. Praise is unseemly in the mouth of fools, they spoil and mistune it.  
Obs. 1. The thing ascribed. 2. The term or endurance of it. The former in two words Glory and Power▪ Glory, the shining forth of his Dignity, the Knowledge and acknowledgement of it by his Creatures, that his excellency may be confessed and praised, his name exalted, that service and homage may be done to him; which all adds nothing to him, for how can that be? but as it is the duty, 'tis the happiness of his creature to render it, such as he hath sitted for that; all the creatures indeed declare and spea● him glorious, the Heaven's sound it forth, and the Earth and ●ea resounds and echoes it back, but his reasonable Creature hath he peculiarly framed both to take notice of Glory in all the rest, and to return it from and for all the rest, in a more express and lively way.  
And in this lower World, 'tis Man alone that is made capable of observing the Glory of God, and offering him praises; he expresses it well, that calls Man the World's Highpriest, all the creatures bring their oblations of praise to him, to offer up for them and for himself, for whose use and comfort they are made, the Light and Motion of the Heaven's, and all the variety of creatures below them speak this to Man. He that made us and you and made us for you, is great, and wise, and worthy to be praised, and you are better able to say this than we, therefore praise him on our behalf and your own. Oh! he is great and mighty, he is the Lord our maker.  
Power.] Is here not only ability, but authority and Royal Sovereignty that, as he can do all things, he rules and governs all things, is King of all the World, Lord paramount, all hold their Crowns of him, and the Shields of the Earth belong unto God, he is greatly to be exalted, disposeth of States and Kingdoms at his pleasure, establisheth or changeth, turns and overturns, as seems him good, and hath not only might, but right to do so. He is the Most High ruling in the Kingdoms of the Children of Men, and giving them to whomsoever he will, and readily pours contempt upon Princes when they contemn his power.  
The term for ever. Even in the short Life of Man, Men that are raised very high in place and popular esteem, may, and often do out live their own Glory, but the Glory of God lasteth as long as himself, for he is unchangeable, his Throne is for ever, and his wrath for ever, and his mercy for ever, and therefore Glory for ever.  
Inf. 1. Is it not to be lamented that he is so little glorified and praised that the Earth being so full of his goodness, is so empty of his praise from them that enjoy and live upon it?  
How far are the greatest part from making this their great work, to exalt God, and ascribe power and glory to his name, for that all their ways are his dishonour, seek to advance and raise themselves, to serve their own Lusts and pleasures, and altogether mindless of his glory; the Apostles complaint holding good against us all, seeking our own things, and none the things of the Lord jesus Christ: true some there are, but as his meaning is so few, that they are, as it were, drowned and smothered in the crowd of self seekers, so that they appear not, After all the judgements of God upon us, how doth still luxury and excess, uncleanness and all kind of profaneness outdare the very light of the Gospel and rule of holiness shining in it, scarce any thing a matter of common shame, and scorn, but the power of godliness, turning indeed our true glory into shame, and glorying in that which is indeed our shame. Holiness not only our true glory, but that wherein the ever glorious God doth especially glory, and hath made known himself so much by that name; the holy God. And that which is the express stile of his glorious praises uttered by Seraphims Isa. 6. Holy, holy, holy is the Lord of Hosts, the whole Earth is full of his Glory.  
Instead of sanctifying and glorifying this holy name, how doth the Language of Hell, oaths and curs●s abound in our Streets and Houses, that blessed name, that Angels are blessing and praising abused by base worms? Again, notwithstanding all the mercies multiplied upon us in this Land, where are our praises, our Songs of deliverance, our ascribing glory and ●ower to our God, who hath prevented us with loving kindness and tender mercies, hath removed the strokes of his hand, and made Cities and Villages populous again, that were left desolate without Inhabitants.  
Oh! why do we not stir up our hearts, and one another to extol the name of our God, and say, give unto the Lord Glory and strength●, give unto the Lord the glory due to his name? have we not seen the pride and glory of all flesh stained and abased, were there ever affairs and times that more discovered the folly and weakness of Men, and the Wisdom and power of God? Oh! were our hearts set to magnify him that word often repeated in that Psalm Psal. 107. Oh! that Men would praise the Lord for his goodness and his wonderful works to the Children of Men.  
Inf. 2. But what wonder that the Lord loses the reverence of his praises at the hands of the common ungodly World, when even his own people fall so far behind in it, as usually they do, the dead cannot praise him, but that they, that he hath quickened by his Spirit, should yet be so surprised with deadness and dullness, as to this Exercise of exalting God, this is very strange: for help of this,  
1. We should seek after a fit temper, 
Direct. 1.  labour to have our hearts brought to a due disposition for his praises; and 1. That they be spiritual, spiritual services require that, but this most, as being indeed the most spiritual of all: affection to the things of this Earth draw down the Soul, and make it so low set, that it cannot rise to the height of a Song of praise, and thus if we observed ourselves, we would find, that when we let our hearts fall and entangle themselves in any inferior desires and delights, as they are unfit generally for holy things, so especially, for the praises of our holy God. Creature loves, abase the Soul and turn it to Earth, and praise is altogether heavenly. 2. Seek a heart purified from self-love, and possessed with the love of God: the heart that is ruled by its own interest, is scarce ever content, still subject to new disquiet; self is a vexing thing, for readily all things do not suit our humours and wills, and the least touch that is wrong to a selfish mind distempers it, and disrelishes all the good things about it: a childish condition it is, if crossed but in a toy, throw away all. Whence are our frequent frettings and grumble, and that we can drown a hundred high favours in one little displeasure, and still our finger is upon that string, more malcontent and repining for one little cross, than praises for all the mercies we have received? Is not this evidently the self-love that abounds in us? Whereas were the love of God predominant in us, we would love his doings and disposals and bless his name in all: whatsoever were his will would in that view be amiable and sweet to us, however in itself harsh and unpleasant. Thus would we say in all, this is the will and the hand of my Father, who doth all wisely and well, blessed be his name.  
The Soul thus framed would praise in the deep of troubles, not only in outward afflictions, but in the saddest inward condition, would be still extolling God, and saying however he deal with me, he is worthy to be loved and praised, he is great and holy, he is good and gra●cious, and whatsoever be his way and thoughts towards me, I wish him glory: if he will be pleased to give me light and refreshment blessed be he, and if he will have me to be darkness, again blessed be he, glory to his name; yea what though he should utterly reject me, is he not for that to be accounted infinitely merciful in the saving of others, must he cease to be praise worthy for my sake: if he condemn, yet he is to be praised being merciful to so many others, yea even in so dealing with me is he to be praised, for in that he is just.  
Thus would pure love reason for him, and render praise to him, but our ordinary way is most untoward and unbeseeming his creature, the best of them, much more such worms as we are, that things must rather be to our mind than his, and we must either have all our will or else for our part he shall have none of his praises.  
3. That which on these two will follow, a fixed heart, if it be refined from creature-love and self-love, spiritualness and love of God will fix it, and then shall it be fit to praise, but an unstable uncomposed heart can never be, no more than an instrument can be harmonious and fit to play on, that hath loose pins, that are still slipping and letting down the strings, pins that never fasten: and thus are the most, cannot fix to Divine Thoughts, to consider God, to behold and admire his excellency, and goodness, and his free love. Oh! that happy word of David worthy to be twice repeated, when shall we say it, O God my heart is fixed, well might he add, I will sing and give praise, Oh! that we would pray much that he would fix them, and then he having fixed them, we would praise him much.  
2. If any due disposition be once attained for praises, 
Direct. 2.  then must the heart so disposed be set to study the matter of praises.  
And that (1.) The infinite excellency of God in himself, which though we know little of, yet this we know and should consider it, that it is far beyond what all the creatures and all his works are able to testify of him, that he transcends all we can speak, or hear, or know of him. (2.) Look on him in his works, behold not the vast Heavens above, nor the firm Earth beneath us, nor all the variety of his works in both, without holy wonder stirred in us, and that stirring us to sing praises. Oh! his greatness, and might, and Wisdom, shining in these, Lord, how manifold are thy Works, in Wisdom hast thou made them all. But above all that work, that marvel of his works, the sending of his Son forth of his bosom, and that is the mystery the Apostles do so magnify in their writings, and that so much in this Epistle, and that the chief incentive to this close in praise, ascribing glory to him. This praise looks particularly back to the stile in the prayer, the God of all grace, who hath called us to his eternal glory by Jesus Christ, so many other mercies, but chiefly for that choice of mercies, to his glory; who hath called us to his glory, then look through the work of saving his Chosen, so redeemed by the blood of his Son, his maintaining his own work in them against all the enemies and oppositions about it, the advancing it in the midst of them, and even by them, and bringing them safe to glory, that perfecting and establishment as in the foregoing words; it is that, that so affects the Apostle in the very entry of this Epistle, that there he must break forth into praise, Chap. 1. ver 3. Blessed be the God and Father of our Lord jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the Resurrection of jesus Christ from the dead. He begins there in praise, and here ends in it, and so encloses all within that Divine Circle. And as we would consider these things in general, so his particular dealing with us, his good providence in spirituals and temporals, would we search, Oh! what a surcharge of innumerable mercies would each of us find, and were we better acquainted with the Holy Scriptures, had more our delight in them, they would acquaint us better with all these things, and give us light to see them, and warm our hearts, and excite them to his praises, who is the God of all our mercies.  
3. The heart somewhat disposed to praise, 
Direct. 3.  and then studying the matter of it, would be applied actually to render praise. (1.) To aim at God in all, which is continued praise, to eye his glory in every thing, and chiefly to desire that, that his name may be exalted; this is the excellent way indeed; whereas most are either wholly for their self ends, or often squinting out to them. That Soul is most noble that singly and fixedly aims at exalting God, and seeks this stamp on all it speaks, and does, and desires, all to the greater glory of my God. (2.) To abound in the express and solemn return of praise this way. To him be glory, not a customary dead saying of it over, as is usual with us, but the heart offering it up. What is so pure and high as this exercise, the praises of the ever glorious Deity? What is Heaven but these? and were it not best, as we can, to begin it here, and long to be there? where it shall never end. To him be Glory and Dominion for ever and ever. Amen.   
Verses 12, 13, 14. 
12. By Sylvanus a faithful Brother unto you (as I suppose) I have written briefly, exhorting and testifying, that this is the true Grace of God wherein ye stand.  
13. The Church that is at Babylon elected together with you saluteth you, and so doth Marcus my Son.  
14. Greet ye one another with a kiss of Charity. Peace be with you all that are in Christ jesus. Amen.  
THIS, a kind of postscript, and hath its testimony of the bearer and the Apostolic form of saluting. Withal he expresses the measure of his writing, that it was brief, and the end of it, that it was to testify, etc. And this indeed the end of our preaching, and we ought each to seek it by the word and by mutual exhortations, and sometimes a few words may have much to this purpose, to have our hearty establishment in the faith, and not only to believe, but remember that we have the best of it, that there is truth in our hopes, and they shall not deceive us; they are no fancy as the World thinks, yea when all things else shall vanish, their truth shall most appear in their full accomplishment.  
The entertainment and increase of Christian love, of esteem of one another, and affection one to another is no matter of empty compliment, but is the very stamp and badge of Jesus Christ, upon his followers; therefore most carefully to be preserved entire, and unhappy they that by any means do willingly break it. Oh! let us beware of it, and follow peace, even when it seems to fly from us.  
This Peace, that is the portion of those in Christ, is indeed within them, and with God, but through him 'tis likewise one with another, and in that notion to be desired and wished jointly with the other.  
They that are in Christ are the only Children and heirs of true peace; others may dream of it, and have a false peace for a time, and wicked men may wish it to themselves and one another, but 'tis a most vain hope and nought, but to wish it to them that are in Christ hath good ground, all solid peace founded in him, and flows from him. Now the peace of God which passeth all understanding keep your hearts and minds through Ies●s Christ. Amen.  
FINIS.